大般若波羅蜜多經

LXXX. THE CHAPTER ON THE GUIDE

At that time, the Venerable Subhuti thought: What is the path of great bodhisattvas, abiding in which great bodhisattvas can don the various kinds of armor of supreme merit and truly benefit all sentient beings? Knowing the thought in the Venerable Subhuti’s mind, the Blessed One said:

“Subhuti, you should know that the perfection of generosity through the perfection of wisdom is the path of great bodhisattvas. The four foundations of mindfulness through the Noble Eightfold Path are the path of great bodhisattvas. Inner emptiness through the emptiness of the nonexistence of self-nature are the path of great bodhisattvas.

Suchness through the inconceivable realm are the path of great bodhisattvas. The noble truths of suffering, its origin, its cessation, and the path are the path of great bodhisattvas. The four dhyanas, the four immeasurables, and the four formless absorptions are the path of great bodhisattvas.

The eight liberations through the ten totalities are the path of great bodhisattvas. The gateways to liberation of emptiness, signlessness, and wishlessness are the path of great bodhisattvas. The Ground of Utmost Joy through the Dharma Cloud Ground are the path of great bodhisattvas.

All dharani gateways and samadhi gateways are the path of great bodhisattvas. The five kinds of eyes and the six superknowledges are the path of great bodhisattvas. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are the path of great bodhisattvas.

The Dharma of never losing mindfulness and the nature of constant equanimity are the path of great bodhisattvas. The knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects are the path of great bodhisattvas. Immeasurable and boundless other Buddha-Dharmas are the path of great bodhisattvas.

“Furthermore, Subhuti, generally speaking, all dharmas are the path of great bodhisattvas. Subhuti, what do you think? Is there any dharma that great bodhisattvas should not study? If great bodhisattvas do not study that dharma, can they realize unsurpassed, complete enlightenment?”

Subhuti replied:

“No, Blessed One!”

The Buddha said to Subhuti:

“So it is! So it is! There is certainly not a single dharma that a great bodhisattva should not study. If great bodhisattvas do not study that dharma, they will certainly be unable to seek unsurpassed, complete enlightenment. Why? Because if great bodhisattvas do not study all dharmas, they certainly cannot attain the knowledge of all things.”

The Venerable Subhuti again addressed the Buddha:

“If the self-nature of all dharmas is empty, why must great bodhisattvas study, and where do they study? If there is something to be studied, then, Blessed One, would this not be fabricating conceptual proliferation regarding dharmas that are free from conceptual proliferation, asserting that dharmas are this or that, arise in this way or that way; that this is mundane and this is supramundane; this is contaminated and this is uncontaminated; this is conditioned and this is unconditioned; this is the dharma of ordinary beings, this is the dharma of stream-enterers, this is the dharma of once-returners, this is the dharma of non-returners, this is the dharma of arhats, this is the dharma of pratyekabuddhas, this is the dharma of bodhisattvas, and this is the dharma of Tathagatas?”

The Buddha said to Subhuti:

“So it is! So it is! Subhuti, it is as you have said: the self-nature of all existing dharmas is empty. If the self-nature of all dharmas were not empty, great bodhisattvas could not realize unsurpassed, complete enlightenment. Because the self-nature of all dharmas is empty, great bodhisattvas can realize unsurpassed, complete enlightenment.

“Subhuti, as you have said, if the self-nature of all dharmas is empty, why must great bodhisattvas study, and where do they study? If there is something to be studied, then, Blessed One, would this not be creating conceptual proliferation regarding dharmas free from conceptual proliferation, asserting that dharmas are this or that, arise in this way or that way, and so forth, up to asserting that this is the Dharma of the Tathagata?

“Subhuti, if sentient beings knew that the self-nature of all dharmas is empty, great bodhisattvas would not need to study all dharmas in order to attain the knowledge of all things, nor would they need to devise skillful means to teach and transform sentient beings. Yet because sentient beings do not know that the self-nature of all dharmas is empty, great bodhisattvas must study all dharmas in order to attain the knowledge of all things and devise skillful means to teach and transform sentient beings.

“Subhuti, you should know that when great bodhisattvas first undertake the study of the bodhisattva path, they should carefully contemplate that the self-nature of all dharmas is utterly unobtainable and that dharmas are produced merely through attachment and conjunction. They should carefully contemplate that the self-nature of all dharmas is completely empty and should not become attached to anything therein. That is, they should not become attached to form, feeling, perception, formations, or consciousness.

They should not become attached to the eye ayatana through the mind ayatana. They should not become attached to the form ayatana through the dharma ayatana. They should not become attached to the eye dhatu through the mind dhatu.

They should not become attached to the form dhatu through the dharma dhatu. They should not become attached to the eye-consciousness dhatu through the mind-consciousness dhatu. They should not become attached to eye-contact through mind-contact.

They should not become attached to feelings arising with eye-contact as condition through feelings arising with mind-contact as condition. They should not become attached to the earth dhatu through the consciousness dhatu. They should not become attached to the causal condition through the dominant condition.

They should not become attached to dharmas produced by conditions. They should not become attached to ignorance through aging and death. They should not become attached to the perfection of generosity through the perfection of wisdom.

They should not become attached to inner emptiness through the emptiness of the nonexistence of self-nature. They should not become attached to suchness through the inconceivable realm. They should not become attached to the noble truths of suffering, its origin, its cessation, and the path.

They should not become attached to the four foundations of mindfulness through the Noble Eightfold Path. They should not become attached to the four dhyanas, the four immeasurables, or the four formless absorptions. They should not become attached to the eight liberations through the ten totalities.

They should not become attached to the gateways to liberation of emptiness, signlessness, and wishlessness. They should not become attached to the Ground of Pure Contemplation through the Ground of the Tathagata. They should not become attached to the Ground of Utmost Joy through the Dharma Cloud Ground.

They should not become attached to any dharani gateway or samadhi gateway. They should not become attached to the five kinds of eyes or the six superknowledges. They should not become attached to the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

They should not become attached to the thirty-two excellent marks or the eighty beautiful characteristics of a Great Being. They should not become attached to the Dharma of never losing mindfulness or the nature of constant equanimity. They should not become attached to the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects.

They should not become attached to the fruit of stream-entry through the enlightenment of a pratyekabuddha. They should not become attached to any practice of great bodhisattvas. They should not become attached to the unsurpassed, complete enlightenment of the Buddhas.

Why? Because the self-nature of all dharmas is empty. Because it is empty, there can be no attachment.

Even emptiness itself is unobtainable within the emptiness of empty nature; how much less could there be an emptiness that becomes attached to emptiness?”

Subhuti! When great bodhisattvas contemplate all dharmas in this way, although they do not become attached to the nature of any dharma, they never weary of learning the dharmas that should be learned. Abiding in this training, those great bodhisattvas contemplate the various mental activities of sentient beings.

That is, they examine where the minds and mental activities of sentient beings abide. Having examined them, they know in accordance with reality that those beings’ minds grasp things only through false discrimination. The bodhisattvas then reflect: “Their minds grasp things only through false discrimination.

It will certainly not be difficult for me now to bring them to liberation.” Having reflected in this way, the great bodhisattvas abide in prajnaparamita and, through skillful means, admonish and instruct sentient beings, saying: “You should now abandon views arising from false discrimination, enter the true Dharma, and cultivate wholesome practices.” They further say: “You should now practice generosity so that your provisions may become complete and lack nothing, but you should not rely upon this and become proud or heedless.

Why? Because within it there is absolutely nothing enduring, firm, or real. You should now cultivate pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, thereby perfecting all kinds of merit; yet you should not rely upon these and become proud or heedless.

Why? Because within them there is absolutely nothing enduring, firm, or real. You should practice the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature.

You should practice suchness through the inconceivable realm. You should practice the Noble Truths of suffering, its origin, its cessation, and the path. You should practice the four foundations of mindfulness through the Noble Eightfold Path.

You should practice the four meditative absorptions, the four immeasurables, and the four formless attainments. You should practice the eight liberations through the ten totalities. You should practice the gateways to liberation of emptiness, signlessness, and wishlessness.

You should practice the Stage of Pure Contemplation through the Stage of the Tathagata. You should practice the Stage of Great Joy through the Stage of the Dharma Cloud. You should practice all dharani gateways and samadhi gateways.

You should practice the five kinds of eyes and the six superknowledges. You should practice the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. You should practice the Dharma of never losing mindfulness and the nature of constant equanimity.

You should practice the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. You should practice the fruit of stream-entry through the enlightenment of a pratyekabuddha. You should practice all the practices of great bodhisattvas.

You should practice the fruit of the unsurpassed, complete, and perfect enlightenment of the Buddhas. You should practice immeasurably many other Buddha-dharmas, but you should not rely upon them and become conceited or heedless. Why?

Because within them there is nothing enduring, firm, or real.”

Subhuti! While abiding in prajnaparamita, those great bodhisattvas use skillful means to admonish and instruct sentient beings to practice the bodhisattva path without attachment. Why? One should not become attached to the nature of any dharma. The one who attaches, the object of attachment, the time of attachment, and the place of attachment are all entirely devoid of intrinsic nature, because the intrinsic nature of all dharmas is empty.

Subhuti! When great bodhisattvas cultivate the bodhisattva path in this way, they abide nowhere in relation to any dharma. Taking non-abiding as their skillful means, although they practice the perfection of generosity through the perfection of prajna, they abide nowhere therein.

Although they practice the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature, they abide nowhere therein. Although they practice suchness through the inconceivable realm, they abide nowhere therein. Although they practice the Noble Truths of suffering, its origin, its cessation, and the path, they abide nowhere therein.

Although they practice the four foundations of mindfulness through the Noble Eightfold Path, they abide nowhere therein. Although they practice the four meditative absorptions, the four immeasurables, and the four formless attainments, they abide nowhere therein. Although they practice the eight liberations through the ten totalities, they abide nowhere therein.

Although they practice the gateways to liberation of emptiness, signlessness, and wishlessness, they abide nowhere therein. Although they practice the Stage of Pure Contemplation through the Stage of the Tathagata, they abide nowhere therein. Although they practice the Stage of Great Joy through the Stage of the Dharma Cloud, they abide nowhere therein.

Although they practice all dharani gateways and samadhi gateways, they abide nowhere therein. Although they practice the five kinds of eyes and the six superknowledges, they abide nowhere therein. Although they practice the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, they abide nowhere therein.

Although they practice the Dharma of never losing mindfulness and the nature of constant equanimity, they abide nowhere therein. Although they practice the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they abide nowhere therein. Although they practice the fruit of stream-entry through the enlightenment of a pratyekabuddha, they abide nowhere therein.

Although they practice all the practices of great bodhisattvas, they abide nowhere therein. Although they practice the fruit of the unsurpassed, complete, and perfect enlightenment of the Buddhas, they abide nowhere therein. Although they practice immeasurably many other Buddha-dharmas, they abide nowhere therein.

Why? Because the intrinsic nature of the practitioner and of every aspect of practice is empty; therefore, there is absolutely nowhere to abide within them.

Subhuti! You should know that although great bodhisattvas are capable of realizing the fruit of stream-entry through the enlightenment of a pratyekabuddha, they do not wish to abide in those realizations. Why?

There are two reasons. What are the two? First, those fruits are entirely devoid of intrinsic nature; neither the one who abides nor the dharma in which one abides can be apprehended.

Second, they are not satisfied with those fruits. Therefore, they do not wish to abide in those realizations. That is, the bodhisattvas constantly think: “I must realize the fruit of stream-entry through the enlightenment of a pratyekabuddha; I cannot fail to realize them.

Yet I should not abide in any fruit that I realize. Why? From the time I first generated the aspiration for unsurpassed, complete, and perfect enlightenment until now, I have never entertained any other thought and have sought only unsurpassed, complete, and perfect enlightenment.

I must certainly realize unsurpassed, complete, and perfect enlightenment; how could I abide in any other fruit in the meantime?”

Subhuti! From the time those great bodhisattvas first generate the aspiration until they enter the Bodhisattva’s certainty of rightness, free from arising, they never entertain any other thought and seek only unsurpassed, complete, and perfect enlightenment.

Subhuti! From the time those great bodhisattvas realize the first ground and successively realize the tenth ground, they never entertain any other thought and seek only unsurpassed, complete, and perfect enlightenment.

Subhuti! Those great bodhisattvas single-mindedly seek unsurpassed, complete, and perfect enlightenment, and their minds are never distracted at any time. All activities of body, speech, and mind are entirely in accord with the mind of enlightenment.

Subhuti! Those great bodhisattvas abide in the mind of enlightenment while practicing the path to enlightenment, and do not allow other matters to disturb their minds.

The Venerable Subhuti asked:

“Blessed One! If all dharmas are utterly unarisen, why is it said that great bodhisattvas practice the path to enlightenment?”

The Buddha replied:

“So it is! So it is! It is as you say: all dharmas are unarisen. Yet why is it said here that, because dharmas are not created and there is no result of creation, one should know that all dharmas are unarisen?”

The Venerable Subhuti said to the Buddha:

“Blessed One! Whether Buddhas appear in the world or do not appear in the world, does the dharma realm of all dharmas always abide in this way?”

The Buddha replied:

– So it is! So it is! Yet sentient beings are unable to comprehend clearly that the Dharma-realm of all dharmas is thus eternally abiding, and therefore they wander in the cycle of birth and death and undergo many sufferings and afflictions. For their benefit, the great bodhisattvas practice the path to bodhi. Through the path to bodhi, they enable sentient beings to become completely liberated from the sufferings of birth and death and to attain the ever-blissful and refreshing nirvana.

The Venerable Subhuti again addressed the Buddha:

– Do the great bodhisattvas attain bodhi through employing a path that arises?

The Buddha replied:

– No!

The Venerable Subhuti said to the Buddha:

– Blessed One! Do they attain bodhi through employing a path that does not arise?

The Buddha replied:

– No!

The Venerable Subhuti said:

– Blessed One! Do they attain bodhi through employing a path that arises or does not arise?

The Buddha replied:

– No!

The Venerable Subhuti said:

– Blessed One! Do they attain bodhi through employing a path that neither arises nor does not arise?

The Buddha replied:

– No!

The Venerable Subhuti said:

– Blessed One! If so, by what means is bodhi attained?

The Buddha told Subhuti:

– Bodhi is attained neither by means of the path nor by what is not the path. Why? Because bodhi itself is the path, and the path itself is bodhi. Therefore, it is attained neither by means of the path nor by what is not the path.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! If bodhi itself is the path and the path itself is bodhi, then when great bodhisattvas have attained the path to bodhi, should they not also have realized bodhi? If so, for what reason does the Tathagata, the Arhat, the Perfectly Enlightened One, teach the bodhisattvas the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the thirty-two excellent marks, the eighty minor characteristics of a Buddha, and immeasurable, boundless other Buddha-dharmas, causing them to cultivate and realize these qualities?

The Buddha replied:

– Subhuti, what do you think? Do you suppose that the Buddha truly attains bodhi?

Subhuti replied:

– Blessed One! No! Why? Because the Buddha himself is bodhi, and bodhi itself is the Buddha. It should not be said that the Buddha truly attains bodhi.

The Buddha said:

– Subhuti! So it is! So it is! Yet regarding your question as to whether great bodhisattvas who have attained the path to bodhi have thereby also attained bodhi: Subhuti, since the great bodhisattvas have not yet perfected their cultivation of the path to bodhi, how could it be said that they have already attained bodhi?

Subhuti! You should know that if great bodhisattvas have perfected the perfection of giving through the perfection of prajna; if they have perfected inner emptiness through the emptiness of the absence of intrinsic nature; if they have perfected suchness through the inconceivable realm; if they have perfected the noble truths of suffering, its origin, its cessation, and the path; if they have perfected the four foundations of mindfulness through the Noble Eightfold Path; if they have perfected the four dhyanas, the four immeasurable states, and the four formless concentrations; if they have perfected the eight liberations through the ten totalities; if they have perfected the gateways of liberation of emptiness, signlessness, and wishlessness;

if they have perfected the Ground of Utmost Joy through the Dharma Cloud Ground; if they have perfected all dharani gateways and samadhi gateways; if they have perfected the five kinds of eyes and the six superknowledges; if they have perfected the Tathagata’s ten powers through the eighteen unique qualities of a Buddha; if they have perfected the thirty-two excellent marks and the eighty minor characteristics of a Great Being; if they have perfected the quality of never forgetting and the nature of constant equanimity; if they have perfected the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects;

and if they have perfected immeasurable, boundless other Buddha-dharmas, then, immediately thereafter, in a single instant, their wondrous wisdom accords with the vajra-like samadhi.

They forever eradicate the entire continuity of the coarse, heavy habitual tendencies associated with the two obstructions and attain the fruit of unsurpassed, perfect enlightenment. Only then are they called a Tathagata, an Arhat, a Perfectly Enlightened One. They attain great mastery over all dharmas and continually benefit sentient beings throughout all future time.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How do great bodhisattvas purify and adorn a Buddha-land?

The Buddha taught:

– Subhuti! From the time they first arouse the aspiration until the end of future time, great bodhisattvas continually purify the coarse, heavy actions of their own body, speech, and mind and cause others to purify those three kinds of coarse, heavy actions. In this way, they can purify and adorn a Buddha-land.

The Venerable Subhuti said:

– Blessed One! What are the coarse, heavy actions of body, speech, and mind of a great bodhisattva?

The Buddha taught:

– Subhuti! Killing living beings, taking what has not been given, and sexual misconduct are coarse, heavy actions of the body. False speech, divisive speech, harsh speech, and impure frivolous speech are coarse, heavy actions of speech. Covetousness, ill will, and wrong views are coarse, heavy actions of the mind.

Furthermore, Subhuti! If a great bodhisattva’s skandha of ethical discipline, skandha of concentration, skandha of wisdom, skandha of liberation, and skandha of the knowledge and vision of liberation are impure, these are also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a miserly mind, a mind that violates the precepts, an angry mind, a lazy mind, a distracted mind, or a mind of faulty wisdom, these are also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the four foundations of mindfulness through the Noble Eightfold Path, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from inner emptiness through the emptiness of the absence of intrinsic nature, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from suchness through the inconceivable realm, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the noble truths of suffering, its origin, its cessation, and the path, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the four dhyanas, the four immeasurable states, and the four formless concentrations, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the eight liberations through the ten totalities, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the gateways of liberation of emptiness, signlessness, and wishlessness, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the Ground of Utmost Joy through the Dharma Cloud Ground, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from all dharani gateways and samadhi gateways, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the five kinds of eyes and the six superknowledges, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the Tathagata’s ten powers through the eighteen unique qualities of a Buddha, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the quality of never forgetting and the nature of constant equanimity, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from all the practices of great bodhisattvas, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva has a mind that remains apart from the fruit of the Buddhas’ unsurpassed, perfect enlightenment, this is also called coarse and heavy.

Furthermore, Subhuti! If a great bodhisattva clings to the fruit of stream-entry through the bodhi of a pratyekabuddha, this is also called coarse and heavy.

Furthermore, Subhuti, if a great bodhisattva entertains a perception of form, feeling, perception, formations, or consciousness, this too is called gross and burdensome. Entertaining a perception of the eye ayatana through to the mind ayatana is also called gross and burdensome. Entertaining a perception of the form ayatana through to the Dharma ayatana is also called gross and burdensome.

Entertaining a perception of the eye dhatu through to the mind dhatu is also called gross and burdensome. Entertaining a perception of the form dhatu through to the Dharma dhatu is also called gross and burdensome. Entertaining a perception of the eye-consciousness dhatu through to the mind-consciousness dhatu is also called gross and burdensome.

Entertaining a perception of eye-contact through to mind-contact is also called gross and burdensome. Entertaining a perception of the feelings arising with eye-contact as condition through to the feelings arising with mind-contact as condition is also called gross and burdensome. Entertaining a perception of the earth dhatu through to the consciousness dhatu is also called gross and burdensome.

Entertaining a perception of causal conditions through to dominant conditions is also called gross and burdensome. Entertaining a perception of dharmas arisen through conditions is also called gross and burdensome. Entertaining a perception of ignorance through to aging and death is also called gross and burdensome.

Entertaining a perception of the perfection of generosity through to the perfection of prajna is also called gross and burdensome. Entertaining a perception of the emptiness of internal dharmas through to the emptiness of the absence of self-nature in dharmas is also called gross and burdensome. Entertaining a perception of suchness through to the inconceivable realm is also called gross and burdensome.

Entertaining a perception of the Noble Truths of suffering, its origin, its cessation, and the path is also called gross and burdensome. Entertaining a perception of the four foundations of mindfulness through to the Noble Eightfold Path is also called gross and burdensome. Entertaining a perception of the four dhyanas, the four immeasurables, or the four formless attainments is also called gross and burdensome.

Entertaining a perception of the eight liberations through to the ten spheres of totality is also called gross and burdensome. Entertaining a perception of the Dharma-gates of liberation through emptiness, signlessness, and wishlessness is also called gross and burdensome. Entertaining a perception of the Stage of Pure Contemplation through to the Stage of the Tathagata is also called gross and burdensome.

Entertaining a perception of the Stage of Utmost Joy through to the Stage of the Dharma Cloud is also called gross and burdensome. Entertaining a perception of any dharani Dharma-gate or samadhi Dharma-gate is also called gross and burdensome. Entertaining a perception of the five kinds of eyes or the six superknowledges is also called gross and burdensome.

Entertaining a perception of the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha is also called gross and burdensome. Entertaining a perception of the thirty-two excellent marks or the eighty minor characteristics of a Great Being is also called gross and burdensome. Entertaining a perception of the Dharma of non-forgetfulness or the nature of constant equanimity is also called gross and burdensome.

Entertaining a perception of the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects is also called gross and burdensome. Entertaining a perception of the fruit of stream-entry through to the enlightenment of a pratyekabuddha is also called gross and burdensome. Entertaining a perception of any practice of a great bodhisattva is also called gross and burdensome.

Entertaining a perception of the fruit of the Buddhas’ unsurpassed, perfect enlightenment is also called gross and burdensome. Entertaining a perception of an ordinary being, a shravaka, a pratyekabuddha, a bodhisattva, or a Tathagata is also called gross and burdensome. Entertaining a perception of hell beings, animals, hungry ghosts, humans, gods, males, or females is also called gross and burdensome.

Entertaining a perception of the Desire Realm, the Form Realm, or the Formless Realm is also called gross and burdensome. Entertaining a perception of wholesome or unwholesome dharmas is also called gross and burdensome. Entertaining a perception of determinate or indeterminate dharmas is also called gross and burdensome.

Entertaining a perception of contaminated or uncontaminated dharmas is also called gross and burdensome. Entertaining a perception of mundane or supramundane dharmas is also called gross and burdensome. Entertaining a perception of conditioned or unconditioned dharmas is also called gross and burdensome.

Subhuti, all such immeasurable and boundless attachments to dharmas, including all the false discriminations fabricated by sentient beings, together with the bodily, verbal, and mental karma thereby aroused and the unendurable nature of their various kinds, are all called gross and burdensome. Great bodhisattvas should abandon them all.

Furthermore, Subhuti, great bodhisattvas practicing the profound perfection of prajna should abandon all that is gross and burdensome, as described above. They themselves practice the perfection of generosity and instruct others to practice the perfection of generosity. If sentient beings need food, they give them food; if they need drink, they give them drink; if they need vehicles, they give them vehicles; if they need clothing, they give them clothing.

Whatever they need, the bodhisattvas provide in full. At every suitable time and place, they give all things. Whatever practices they themselves cultivate, they instruct others to cultivate likewise.

Having given in this way, they impartially dedicate those roots of goodness to sentient beings and, together with them, transfer the merit toward adorning and purifying the Buddha-land in which they dwell, so that they may swiftly bring to fulfillment the work of benefiting sentient beings. These great bodhisattvas themselves practice the perfections of ethical discipline, patience, diligence, dhyana, and prajna, and instruct others likewise to practice the perfection of ethical discipline through to the perfection of prajna.

Having done these things, they impartially dedicate the roots of goodness to all sentient beings and, together with them, transfer the merit toward adorning and purifying the Buddha-land in which they dwell, so that they may swiftly bring to fulfillment the work of benefiting sentient beings.

Furthermore, Subhuti, through the power of their vows and superknowledges, great bodhisattvas fill the trichiliocosm with the seven most exquisite precious substances and offer them to the Buddha, Dharma, and Sangha. After making these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate all the roots of goodness that I have planted to sentient beings and, together with them, transfer the merit toward adorning and purifying the Buddha-land in which I dwell. I shall cause my land to be adorned with the seven precious substances, and all sentient beings shall enjoy its fine treasures as they wish, yet without attachment.”

Furthermore, Subhuti, through the power of their vows and superknowledges, great bodhisattvas cause immeasurable kinds of sublime celestial and human music to resound as offerings to the Three Jewels and the stupas of the Buddhas. After making these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate the roots of goodness that I have planted to sentient beings and, together with them, transfer the merit toward adorning and purifying the Buddha-land in which I dwell, causing such sublime music always to be played throughout my land. Any sentient beings who hear it shall rejoice in body and mind, yet without attachment.”

Furthermore, Subhuti, through the power of their vows and superknowledges, great bodhisattvas fill the entire trichiliocosm with fine celestial and human flowers and fragrances and offer them to the Three Jewels and the stupas of the Buddhas. After making these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate the roots of goodness that I have planted to all sentient beings and, together with them, transfer the merit toward adorning and purifying the Buddha-land in which I dwell, causing such fine flowers and fragrances always to be present throughout my land. Any sentient beings who receive them shall delight in body and mind, yet without attachment.”

Furthermore, Subhuti, through the power of their vows and superknowledges, great bodhisattvas prepare a hundred kinds of the finest food and drink and offer them to the Buddhas, pratyekabuddhas, shravakas, and great bodhisattvas. After making these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate all the roots of goodness that I have planted to all sentient beings and, together with them, transfer the merit toward adorning and purifying the Buddha-land in which I dwell. When I attain unsurpassed, perfect enlightenment, may all kinds of sentient beings in my land partake of these hundred kinds of food and drink, becoming joyful and fully satisfied in body and mind, yet without attachment.”

Furthermore, Subhuti, through the power of their vows and supernormal powers, the great bodhisattvas produce excellent fragrances and soft garments such as those found in the heavenly and human realms, and offer them in worship to the Buddhas, pratyekabuddhas, shravakas, and assemblies of great bodhisattvas, or offer them to the Dharma and the stupas of the Buddhas. Having made these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate to all sentient beings all the roots of virtue I have planted, and together with them dedicate these roots of virtue to the adornment and purification of the Buddha land in which I shall dwell.

When I attain unsurpassed, complete, perfect enlightenment, may the various kinds of sentient beings in my land obtain fragrances and garments such as these, enjoying them as they wish without attachment.”

Furthermore, Subhuti, through the power of their vows and supernormal powers, the great bodhisattvas cause the five objects of wondrous sensual pleasure to arise at will in the human and heavenly realms, in order to offer them in worship to the Buddhas and the stupas of the Buddhas, to pratyekabuddhas, shravakas, and assemblies of great bodhisattvas, and to give them to other sentient beings. Having made these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate these roots of virtue to all sentient beings, and together with them dedicate these roots of virtue to the adornment and purification of the Buddha land in which I shall dwell.

When I attain unsurpassed, complete, perfect enlightenment, whenever the various kinds of sentient beings in my land desire delightful forms, sounds, fragrances, tastes, or tangible objects, may these appear in accordance with their thoughts, and may they joyfully enjoy them without attachment.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself abide in inner emptiness through the emptiness of the absence of self-nature, and I teach others to abide in inner emptiness through the emptiness of the absence of self-nature.” Having done such things, the great bodhisattvas make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never be separated from inner emptiness through the emptiness of the absence of self-nature.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vow: “I myself abide in suchness through the inconceivable realm, and I instruct others to abide in suchness through the inconceivable realm.” Having done so, the bodhisattvas make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never be separated from suchness through the inconceivable realm.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself abide in the noble truths of suffering, its origin, its cessation, and the path, and I instruct others also to abide in the noble truths of suffering, its origin, its cessation, and the path.” Having done such things, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never abandon the noble truths of suffering, its origin, its cessation, and the path.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself cultivate the four foundations of mindfulness through the Noble Eightfold Path, and I instruct others also to cultivate the four foundations of mindfulness through the Noble Eightfold Path.” Having done such things, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never abandon the cultivation of the four foundations of mindfulness through the Noble Eightfold Path.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations, and I instruct others also to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations.” Having done so, the bodhisattvas make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never abandon the four meditative absorptions, the four immeasurables, and the four formless concentrations.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself cultivate the eight liberations through the ten totalities, and I instruct others to cultivate the eight liberations through the ten totalities.” Having done so, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never abandon the eight liberations through the ten totalities.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself cultivate the gateways to liberation of emptiness, signlessness, and wishlessness, and I instruct others to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness.” Having done such things, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never abandon the gateways to liberation of emptiness, signlessness, and wishlessness.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself cultivate the Ground of Great Joy through the Ground of the Dharma Cloud, and I instruct others to cultivate the Ground of Great Joy through the Ground of the Dharma Cloud.” Having done so, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never be separated from the Ground of Great Joy through the Ground of the Dharma Cloud.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself cultivate all dharani gateways and samadhi gateways, and I instruct others to cultivate all dharani gateways and samadhi gateways.” Having done such things, the bodhisattvas make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never abandon any dharani gateway or samadhi gateway.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself cultivate the five kinds of eyes and the six superknowledges, and I instruct others to cultivate the five kinds of eyes and the six superknowledges.” Having done such things, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never abandon the five kinds of eyes or the six superknowledges.”

Furthermore, Subhuti, the great bodhisattvas who practice the profound prajnaparamita, applying themselves with courage and diligence, make this vast vow: “I myself cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, and I instruct others to cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.” Having done so, the great bodhisattvas make this vow: “When I attain unsurpassed, complete, perfect enlightenment, may all sentient beings in my land never abandon the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.”

Furthermore, Subhuti! The great bodhisattvas who practice profound prajnaparamita courageously persevere and make this vast vow: “I myself shall cultivate the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being, and I shall instruct others to cultivate the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being.” Having done so, the great bodhisattva further vows: “When I attain unsurpassed, complete and perfect enlightenment, may the sentient beings in my land never be separated from the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being.”

Furthermore, Subhuti! The great bodhisattvas who practice profound prajnaparamita courageously persevere and make this vast vow: “I myself shall cultivate the teaching of non-forgetfulness and the nature of constant equanimity, and I shall instruct others to cultivate the teaching of non-forgetfulness and the nature of constant equanimity.” Having done so, the great bodhisattva further vows: “When I attain unsurpassed, complete and perfect enlightenment, may the sentient beings in my land never be separated from the teaching of non-forgetfulness and the nature of constant equanimity.”

Furthermore, Subhuti! The great bodhisattvas who practice profound prajnaparamita courageously persevere and make this vast vow: “I myself shall cultivate all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects, and I shall instruct others to cultivate all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects.” Having done so, the great bodhisattva further vows: “When I attain unsurpassed, complete and perfect enlightenment, may the sentient beings in my land never be separated from all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects.”

Furthermore, Subhuti! The great bodhisattvas who practice profound prajnaparamita courageously persevere and make this vast vow: “I myself shall cultivate all the practices of great bodhisattvas, and I shall instruct others to cultivate all the practices of great bodhisattvas.” Having done so, the great bodhisattva further vows: “When I attain unsurpassed, complete and perfect enlightenment, may the sentient beings in my land never be separated from all the practices of great bodhisattvas.”

Furthermore, Subhuti! The great bodhisattvas who practice profound prajnaparamita courageously persevere and make this vast vow: “I myself shall cultivate the unsurpassed, complete and perfect enlightenment of the Buddhas, and I shall instruct others to cultivate the unsurpassed, complete and perfect enlightenment of the Buddhas.” Having done so, the great bodhisattva further vows: “When I attain unsurpassed, complete and perfect enlightenment, may the sentient beings in my land never be separated from the unsurpassed, complete and perfect enlightenment of the Buddhas.”

Thus, Subhuti! Through these practices and vows, the great bodhisattvas who practice profound prajnaparamita are able to adorn and purify the Buddha-land in which they dwell.

Subhuti, you should know that, wherever and whenever those great bodhisattvas practice the path to enlightenment, they bring the vows they have made to perfect fulfillment. That is, at every place and at every time, they diligently cultivate and train. Through these causes and conditions, they themselves can accomplish all wholesome dharmas and can also enable others gradually to accomplish all wholesome dharmas. They themselves can cultivate and attain excellent, sublime marks with which to adorn their bodies, and they can also enable others gradually to cultivate and attain excellent, sublime marks as adornments. This is due to the protection afforded by vast merit.

Subhuti, you should know that the practices and vows cultivated by those great bodhisattvas have been perfectly fulfilled, and they all dwell in adorned and purified Buddha-lands. When they attain unsurpassed, complete and perfect enlightenment, the sentient beings whom they have taught and transformed are also born in those lands, where together they enjoy the Dharma-bliss of the Mahayana pure land.

Subhuti, you should know that great bodhisattvas should thus cultivate the adornment and purification of Buddha-lands, for in those lands one never hears of the three evil destinies, nor does one hear of any realms arising from wrong views; one never hears of the three poisons of greed, hatred, and delusion; one never hears of male or female forms; one never hears of shravakas or pratyekabuddhas; one never hears of suffering, impermanence, or disagreeable things; one never hears of accumulating wealth; one never hears of attachment to self or what belongs to self, latent tendencies, fetters, inverted views, or clinging; and one never hears of the establishment of distinctions among the attainments of sentient beings.

One hears only the sounds of emptiness, signlessness, wishlessness, non-arising, non-cessation, and absence of intrinsic nature, each according to the particular inclinations of sentient beings. A gentle breeze constantly causes all the objects inside and outside the forests to strike one another and produce various wondrous sounds. Within those sounds it is proclaimed that all dharmas lack intrinsic nature.

Because they lack intrinsic nature, they are empty. Because they are empty, they are signless. Because they are signless, they are wishless.

Because they are wishless, they do not arise. Because they do not arise, they do not cease. Therefore, all dharmas have always been quiescent, their intrinsic nature being nirvana.

Whether or not a Tathagata appears in the world, the dharma-dhatu of all dharmas constantly abides in just this way; that is, all dharmas lack intrinsic nature, are empty, and so forth. In those Buddha-lands, all kinds of sentient beings—whether by night or by day, whether walking, standing, lying down, or sitting—constantly hear such wondrous sounds of the Dharma.

Subhuti, you should know that those great bodhisattvas all dwell in adorned and purified Buddha-lands. When they attain unsurpassed, complete and perfect enlightenment, the Tathagatas, Worthy Ones, Completely and Perfectly Enlightened Ones throughout the ten directions all praise the names of those Buddhas. Any sentient being who hears the names of such Buddhas will certainly attain non-retrogression from unsurpassed, complete and perfect enlightenment.

Subhuti, you should know that those great bodhisattvas all dwell in adorned and purified Buddha-lands. When they attain unsurpassed, complete and perfect enlightenment, they proclaim the true Dharma to sentient beings. Any sentient beings who hear it will certainly no longer have doubts, such as: “This is Dharma; this is not Dharma.” Why is this? Because those sentient beings thoroughly comprehend that all dharmas are true suchness, the dharma-dhatu, dharma-nature, and so forth; all are true Dharma and none are contrary to Dharma.

Thus, Subhuti! Those great bodhisattvas are all able to adorn and purify Buddha-lands in this way.

Furthermore, Subhuti, there are some great bodhisattvas who are born through transformation but whose roots of virtue are not yet complete, who have not planted roots of virtue in the presence of the Buddhas, bodhisattvas, pratyekabuddhas, and shravakas, and who are under the sway of unwholesome companions. Because they are separated from spiritual friends, they do not hear the true Dharma and are constantly attached to various views of a self, views of sentient beings, and views that cling to objects, falling into the two extreme views of annihilationism and eternalism.

Those sentient beings themselves give rise to wrong attachments and continually instruct others to give rise to wrong views. They imagine what is not the Three Jewels to be the Three Jewels, and regard the Three Jewels as not being the Three Jewels; they disparage the true Dharma and praise false teachings. Through these causes and conditions, after death they fall into the evil destinies and undergo suffering.

Each of these great bodhisattvas, after attaining unsurpassed, perfect enlightenment in his own realm, sees those sentient beings submerged in samsara and afflicted by immeasurable suffering. Employing the power of spiritual abilities and skillful means, he teaches and transforms them, causing them to abandon wrong views and abide in right view. Having emerged from the evil destinies, they are born in the human realm.

Once born in the human realm, he again employs skillful means and spiritual abilities to teach and transform them, causing them to abide among those assured of the right path, and thus they never again fall into the evil destinies. He further exhorts them to cultivate supreme practices and vows so that, after death, they may be born in a pure and magnificently adorned Buddha-land and enjoy the Dharma bliss of the Mahayana pure land.

Thus, Subhuti, all great bodhisattvas are able to dwell in pure and magnificently adorned Buddha-lands. By dwelling in such pure and magnificently adorned lands, those sentient beings have no doubts concerning any dharma, such as: “This is a mundane dharma; this is a supramundane dharma; this is a contaminated dharma; this is an uncontaminated dharma; this is a conditioned dharma; this is an unconditioned dharma.” None of these discriminations and doubts ever arise. Through these causes and conditions, those sentient beings will certainly attain unsurpassed, perfect enlightenment.

Subhuti, these are the characteristics and merits of a pure and magnificently adorned Buddha-land.

Fascicle 476

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