大般若波羅蜜多經

LXXXI. CHAPTER ON RIGHT DETERMINATION

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! Do those great bodhisattvas abide in the class definitely established in rightness, or do they abide in the class not yet determined?”

The Buddha said:

“Subhuti! Those great bodhisattvas all abide in the class definitely established in rightness, not in the class not yet determined.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! In which class definitely established in rightness do those great bodhisattvas abide: that of the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Bodhisattva Vehicle?”

The Buddha said:

“Subhuti! Those great bodhisattvas all abide in the bodhisattvas’ class definitely established in rightness; they do not abide in the class definitely established in rightness of the other two vehicles.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! When do those great bodhisattvas abide in the class definitely established in rightness: when they first arouse the aspiration, when they reach the stage of non-retrogression, or when they are in their final body?”

The Buddha said:

“Subhuti! Whether they have first aroused the aspiration, reached the stage of non-retrogression, or are in their final body, those great bodhisattvas all abide in the bodhisattvas’ class definitely established in rightness.”

The Venerable Subhuti again addressed the Buddha:

“Can great bodhisattvas who abide in the class definitely established in rightness fall into the evil realms?”

The Buddha said:

“Subhuti! Great bodhisattvas who abide in the class definitely established in rightness certainly do not fall into any evil realm.

“Subhuti! What do you think? Can those of the eighth stage, stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas fall into the evil realms?”

Subhuti replied:

“World-Honored One! They cannot!”

The Buddha said:

“Subhuti! It is likewise with the great bodhisattvas. From the time they first arouse the aspiration, they cultivate the perfection of generosity through the perfection of prajna, as well as immeasurable and boundless other Buddha-dharmas, thereby eliminating all evil dharmas. Consequently, there is no possibility of their falling into the evil destinies. Nor is there any possibility of their being born among the long-lived gods, for in such a place supreme wholesome dharmas cannot become manifest.

“There is also no possibility of those great bodhisattvas being born in a borderland, in a remote frontier region, or among barbarous peoples. In such places, supreme wholesome dharmas cannot be cultivated; many wrong views arise; people do not believe in cause and effect; they continually delight in practicing evil karma; they do not even hear the names of the Buddha, Dharma, and Sangha; and the fourfold assembly—bhiksus, bhiksunis, upasakas, and upasikas—is absent.

“There is likewise no possibility of great bodhisattvas being born into families holding wrong views. Those born in such families cling to evil views, denying wholesome and evil conduct and their respective results. They do not cultivate goodness but delight in committing evil. Therefore, bodhisattvas are not born into such families.

“Furthermore, Subhuti! There is no possibility that great bodhisattvas, after first arousing the aspiration for unsurpassed, complete enlightenment, would commit the ten unwholesome courses of karma out of attachment to pleasure.”

The Venerable Subhuti again addressed the Buddha:

“If great bodhisattvas, from the time they first arouse the aspiration, possess such meritorious roots of goodness and are therefore not born in evil places, why, whenever the Tathagata teaches the Dharma to the great assembly and recounts more than a hundred or a thousand kinds of their former lives, are some of them said to have been born in the evil destinies? Where, at those times, were their roots of goodness?”

The Buddha said:

“Subhuti! Great bodhisattvas do not take birth in the evil destinies because of defiled evil karma. Rather, wishing to benefit all sentient beings, they vow to take birth there. Therefore, you should not raise such questions concerning them.”

The Buddha said:

“Subhuti! What do you think? Are there any pratyekabuddhas or arhats who, through skillful means, can act like bodhisattvas—perfecting supreme skillful means and taking birth as animals, such as white elephants, so that when enemies approach intending to harm them, they give rise to unsurpassed loving-kindness, compassion, and patient endurance for the enemies’ benefit, relinquishing their own lives rather than harming them?”

Subhuti replied:

“World-Honored One! Pratyekabuddhas and the others do not perform such deeds.”

The Buddha said:

“Subhuti! For this reason, you should know that bodhisattvas, wishing to benefit sentient beings and swiftly perfect great compassion, may manifest in animal bodies, yet they are not defiled by the faults of the animal realm.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! In which roots of goodness do great bodhisattvas abide when, wishing to benefit sentient beings, they take birth as animals?”

The Buddha said:

“Subhuti! What root of goodness is there that great bodhisattvas do not perfect? Because great bodhisattvas seek unsurpassed, complete enlightenment, they perfect every root of goodness. That is to say, from the time bodhisattvas first arouse the aspiration until they sit upon the seat of enlightenment, there is no root of goodness that they do not perfect. Only by completely perfecting all wholesome dharmas can they realize unsurpassed, complete enlightenment. There is no possibility of their attaining unsurpassed, complete enlightenment while even a single wholesome dharma remains unperfected.

“Therefore, from the time they first arouse the aspiration until they sit upon the seat of enlightenment, bodhisattvas constantly train to perfect all wholesome dharmas. Having completed this training, they attain the knowledge of all aspects, forever eradicate the entire continuum of habitual tendencies, and thereby realize omniscience.”

The Venerable Subhuti again addressed the Buddha:

“Why do great bodhisattvas, although they have perfected pure dharmas and true noble wisdom, still take animal bodies in the evil realms?”

The Buddha said:

“Subhuti! What do you think? Has the Tathagata perfected all pure dharmas and true noble wisdom?”

Subhuti replied:

“World-Honored One! The Tathagata has perfected all pure dharmas and true noble wisdom.”

The Buddha said:

“Subhuti! What do you think? Does the Tathagata manifest animal bodies in order to perform Buddha-work for the benefit of sentient beings?”

Subhuti replied:

“World-Honored One! The Tathagata does manifest animal bodies in order to perform Buddha-work for the benefit of sentient beings.”

The Buddha said:

“Subhuti! What do you think? When the Tathagata manifests an animal body, is he truly an animal who undergoes the sufferings of that realm?”

Subhuti replied:

“World-Honored One! When the Tathagata manifests an animal body, he is not truly an animal undergoing the sufferings found there.”

The Buddha said:

“Subhuti! It is likewise with great bodhisattvas. Although they have perfected pure dharmas and true noble wisdom, in order to bring sentient beings to maturity, they employ skillful means to take animal bodies and bring various kinds of sentient beings to maturity according to their capacities.

“Furthermore, Subhuti! What do you think? Can an arhat who has exhausted all outflows manifest a body that performs various deeds, and through those deeds cause others to give rise to joy?”

Subhuti replied:

“World-Honored One! An arhat whose outflows have been exhausted can manifest a body that performs various deeds and, through those deeds, cause others to become exceedingly joyful.”

The Buddha said:

“Subhuti! It is likewise with great bodhisattvas. Although they have perfected pure dharmas and true noble wisdom, for the benefit of all sentient beings they employ skillful means to take bodies in the evil destinies, manifesting in such ways to teach and bring various kinds of sentient beings to maturity. Although they take such bodies, they undergo none of their sufferings, nor are they defiled by the faults of those realms.”

Furthermore, Subhuti, what do you think? Suppose an illusionist or his disciple conjures such things as elephants, horses, and so forth, delighting all who see them. Are they real elephants, horses, and so forth?

Subhuti replied:

– Blessed One, they are not real elephants, horses, and so forth.

The Buddha said:

– Subhuti, so it is with the great bodhisattvas. Although they have perfected the pure qualities and true noble wisdom, for the benefit of sentient beings they manifest taking various kinds of animal bodies. Although they take such bodies, they are not truly animals, nor are they defiled by the faults of those creatures.

The Venerable Subhuti again addressed the Buddha:

– Blessed One, the great bodhisattvas employ such vast skillful means. Although they have perfected the pure qualities and true noble wisdom, for the sake of sentient beings they assume various kinds of bodies, appearing in accordance with each species to benefit them.

Blessed One, in what dharmas do the great bodhisattvas abide that they are able to employ such skillful means? Although they assume all kinds of bodily forms among the various species, how are they not defiled by the faults of those species?

The Buddha said:

– Subhuti, the great bodhisattvas abide in prajnaparamita and are therefore able to employ such skillful means. Through the power of these skillful means, although they travel to Buddha-worlds throughout the ten directions, as numerous as the sands of the Ganges, and manifest various kinds of bodies to bring benefit and happiness to the sentient beings there, they have no attachment whatsoever. Why? Because these great bodhisattvas apprehend absolutely nothing in any dharma—that is, there is absolutely no one who defiles, nothing that is defiled, and no dharma of defilement. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, you should know that emptiness cannot be attached to emptiness; emptiness cannot be attached to other dharmas; nor can any other dharma be attached to emptiness. Why? Because within emptiness, the nature of emptiness itself cannot be apprehended, much less any other dharma that could be apprehended. This is called the emptiness of non-apprehension. Abiding herein, the great bodhisattvas are able to realize unsurpassed, complete, perfect enlightenment and constantly benefit sentient beings.

The Venerable Subhuti again addressed the Buddha:

– Blessed One, is it solely by abiding in profound prajnaparamita that the great bodhisattvas are able to practice such skillful means, or do they also abide in other dharmas?

The Buddha said:

– Subhuti, could there be any dharma not included within prajnaparamita, causing you to entertain such a doubt?

The Venerable Subhuti again addressed the Buddha:

– Blessed One, the intrinsic nature of this profound prajnaparamita is empty. How, then, can it be said that this profound prajnaparamita includes all dharmas? Can it be said that within emptiness there are dharmas that are included and dharmas that are not included?

The Buddha said:

– Subhuti, is not the empty nature of all dharmas itself among the dharmas?

Subhuti replied:

– Blessed One, so it is! So it is!

The Buddha said:

– Subhuti, if the nature of all dharmas is the empty nature of all dharmas, could it be that all dharmas are included within what is not empty?

Subhuti replied:

– Blessed One, so it is! So it is!

The Buddha said:

– Subhuti, for this reason, this profound prajnaparamita includes all dharmas.

Subhuti, you should know that bodhisattvas abide in profound prajnaparamita and are thus able to practice such skillful means.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One, when great bodhisattvas practice profound prajnaparamita, how do they abide in the emptiness of the intrinsic nature of all dharmas and bring forth the perfection of supernormal powers? By abiding in that perfection of supernormal powers, they can travel to Buddha-worlds throughout the ten directions, as numerous as the sands of the Ganges, respectfully make offerings to the Buddhas, the Blessed Ones, receive the true Dharma from those Buddhas, and plant immeasurable, supreme roots of virtue.

The Buddha said:

– Subhuti, when the great bodhisattvas practice profound prajnaparamita, they universally behold Buddha-worlds throughout the ten directions, as numerous as the sands of ten Ganges rivers, and the many Buddhas therein, all teaching that the intrinsic nature of all dharmas is empty. It is only through provisional expressions and names conventionally designated in the world that one speaks of Buddha-worlds, the Sangha, and the Dharma. The intrinsic nature of all such names provisionally designated by worldly convention is also empty.

Subhuti, you should know that if the Dharma taught by the Buddhas throughout the Buddha-worlds of the ten directions, together with the provisionally designated names, were not empty in intrinsic nature, then the emptiness that is taught would be partial. Because the emptiness that is taught is not partial, the intrinsic nature of all dharmas is empty. This principle is complete, neither dual nor different.

When the great bodhisattvas practice profound prajnaparamita, by contemplating and seeing emptiness, they use skillful means to bring forth the perfection of supernormal powers. Abiding in that prajnaparamita, they are able to bring forth the divine ear, the divine eye, supernormal transformations, knowledge of others’ minds, recollection of past lives, mindfulness and recollection, and the subtle, penetrating wisdom that knows the outflows have been extinguished.

Subhuti, you should know that when the great bodhisattvas do not depart from the perfection of supernormal powers, they are able freely to mature sentient beings and adorn and purify Buddha-fields, thereby realizing unsurpassed, complete, perfect enlightenment. Therefore, the perfection of supernormal powers is the path to enlightenment. Relying upon this path, all great bodhisattvas seek unsurpassed, complete, perfect enlightenment.

While seeking it, they can themselves perfect all wholesome dharmas and can also instruct others to cultivate wholesome dharmas. Although they perform such deeds, the great bodhisattvas have no attachment to those wholesome dharmas. Why?

Because those great bodhisattvas know that the intrinsic nature of all wholesome dharmas is empty. Empty intrinsic nature does not admit of attachment. If there were attachment, there would be the savor of craving.

Because there is no attachment, there is no savor of craving; for within intrinsic nature, the savor of craving, the one who experiences that savor, the act of experiencing it, and the dharma whose savor is experienced are all utterly unapprehendable within the empty nature of dharmas.

Subhuti, you should know: When great bodhisattvas practice profound prajnaparamita, they abide in the perfection of supernormal powers and thereby produce the divine eye, purified and surpassing the human eye. With this divine eye, they see that the intrinsic nature of all dharmas is empty. Because they see that the intrinsic nature of all dharmas is empty, they do not rely upon the characteristics of dharmas to create karma.

Although they teach the Dharma to sentient beings in this way, they perceive neither the characteristics of those sentient beings nor those of the Dharma being taught. Taking non-attainment as skillful means, those great bodhisattvas produce the excellent supernormal powers of bodhisattvas. With these supernormal powers, they perform all the deeds that ought to be performed.

With the divine eye, purified and surpassing the human eye, those great bodhisattvas universally behold Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions. Having seen them, they produce the superknowledge of miraculous transformation and travel there to benefit all kinds of sentient beings. They benefit them through the perfection of generosity up to and including prajnaparamita.

Or they benefit them through the four foundations of mindfulness up to and including the Noble Eightfold Path. Or they benefit them through the four dhyanas, the four immeasurables, and the four formless attainments. Or they benefit them through the eight liberations up to and including the ten totalities.

Or they benefit them through the Dharma-gates of liberation of emptiness, signlessness, and wishlessness. Or they benefit them through other excellent wholesome dharmas. Or they benefit them through the teachings of the sravakas, pratyekabuddhas, bodhisattvas, and Buddhas.

When, throughout the worlds of the ten directions, they see sentient beings abounding in stinginess and greed, those great bodhisattvas give rise to compassion and teach the Dharma as follows: “You sentient beings should practice generosity. Those who are stingy and greedy undergo extreme poverty and suffering. Because of their extreme poverty and suffering, they possess no dignity or power; they cannot even benefit themselves, much less benefit others.

Therefore, you should diligently practice generosity, bringing peace and happiness to yourselves and to others. Do not, because of extreme poverty and suffering, devour one another, thereby rendering both yourselves and others unable to escape the sufferings of the evil destinies.”

When they see sentient beings who violate the pure precepts, those great bodhisattvas give rise to compassion and teach the Dharma as follows: “You sentient beings should uphold the pure precepts. Those who break the precepts undergo suffering in the evil destinies. Those who break the precepts possess no dignity or power.

If they cannot benefit themselves, how could they benefit others? Because they break the precepts, they fall into the three evil destinies and undergo painful, unbearable retribution. If they cannot even save themselves, how could they save others?

Therefore, you should uphold the pure precepts. You should not harbor a precept-breaking mind even for a single instant, much less for a long time. Do not allow your minds to become heedless, lest you later suffer remorse, sorrow, and anguish.”

When they see sentient beings becoming angry with one another, forming enmities, and harming one another, those great bodhisattvas give rise to compassion and teach the Dharma as follows: “You sentient beings should cultivate patient acceptance. Do not become angry with one another, form enmities, and inflict mutual harm. Such an angry mind is contrary to wholesome dharmas and causes unwholesome dharmas to increase, so that you incur harm in this present life.

Because of this angry mind, after death you will fall into the evil destinies, undergo much extreme suffering, and know not when you will escape. Therefore, you should not harbor an angry mind even for a single instant, much less allow it to continue for a long time. From now on, you should support one another in turn, arouse loving-kindness, and perform beneficial deeds.”

When they see sentient beings who are lazy and indolent, those great bodhisattvas give rise to compassion and teach the Dharma as follows: “You sentient beings should be diligent and energetic; do not be lazy and indolent regarding wholesome dharmas. Indolent people cannot accomplish wholesome dharmas or excellent deeds. Because of laziness and indolence, you fall into the evil destinies and undergo immeasurable suffering. Therefore, you should not harbor a lazy and indolent mind even for a single instant, much less allow it to continue for a long time.”

When they see sentient beings who have lost mindfulness and whose distracted minds are not tranquil, those great bodhisattvas give rise to compassion and teach the Dharma as follows: “You sentient beings should cultivate dhyana; do not let your minds lose mindfulness and become distracted. Such minds are contrary to wholesome dharmas and cause unwholesome dharmas to increase, bringing decline and harm upon you in the present. Consequently, after death you will fall into the evil destinies and undergo immeasurable suffering. Therefore, you should not harbor a mind associated with loss of mindfulness and distraction even for a single instant, much less allow it to continue for a long time.”

When they see sentient beings who are deluded and possess corrupt wisdom, those great bodhisattvas give rise to compassion and teach the Dharma as follows: “You sentient beings should cultivate excellent wisdom and should not give rise to corrupt wisdom. Those possessing corrupt wisdom cannot reach the wholesome destinies; how, then, could they attain liberation? Because of this cause of corrupt wisdom, you fall into the evil destinies and undergo immeasurable suffering. Therefore, you should not harbor a mind associated with delusion and corrupt wisdom even for a single instant, much less allow it to continue for a long time.”

When they see sentient beings abounding in sensual desire, those great bodhisattvas give rise to compassion and, through skillful means, teach them to cultivate contemplation of impurity.

When they see sentient beings abounding in anger, those great bodhisattvas give rise to compassion and, through skillful means, teach them to cultivate the contemplation of loving-kindness and compassion.

When they see sentient beings abounding in delusion, those great bodhisattvas give rise to compassion and, through skillful means, teach them to cultivate contemplation of causes and conditions.

When they see sentient beings abounding in arrogance, those great bodhisattvas give rise to compassion and, through skillful means, teach them to cultivate the contemplation that discriminates the dhatus.

When they see sentient beings abounding in initial and sustained thought, those great bodhisattvas give rise to compassion and, through skillful means, teach them to cultivate mindfulness of breathing.

When they see sentient beings who have lost the right path, those great bodhisattvas give rise to compassion and, through skillful means, instruct and guide them to enter the right path. That is, whether it is the path of the sravakas, the path of the pratyekabuddhas, or the path of the Tathagata, they employ skillful means to teach them the Dharma as follows:

“Whatever you grasp has an intrinsically empty nature. Within an empty dharma, there is nothing that can be grasped, for non-grasping is the characteristic of emptiness.”

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, they abide in the perfection of supernormal powers and, with mastery of skillful means, expound the true Dharma to benefit and bring peace and happiness to all kinds of sentient beings.

Subhuti, you should know: If great bodhisattvas distance themselves from the perfection of supernormal powers, they cannot freely expound the true Dharma or perform deeds that benefit sentient beings.

Subhuti, you should know: Just as a bird without wings cannot soar through the sky and reach distant places, so too are great bodhisattvas. Without the perfection of supernormal powers, they cannot freely expound the true Dharma or perform deeds that benefit all kinds of sentient beings. Therefore, Subhuti, when great bodhisattvas practice prajnaparamita, they should produce the perfection of supernormal powers. If they produce the perfection of supernormal powers, they can freely expound the true Dharma and benefit and bring happiness to all kinds of sentient beings according to their wishes.

Subhuti, you should know! With the divine eye, purified and surpassing that of humans, the great bodhisattvas survey throughout the Buddha-worlds in the ten directions, as numerous as the sands of the Ganges, and see the sentient beings dwelling there. Having seen them, they give rise to the superknowledge of miraculous manifestations and, in a single instant, reach those realms.

With the knowledge of others’ minds, they know, in accordance with reality, the minds and mental factors of those sentient beings. According to their capacities and dispositions, they teach them the Dharma of liberation. That is, they teach the paramita of generosity through the prajnaparamita; or they teach the four establishments of mindfulness through the Noble Eightfold Path; or they teach the four dhyanas, the four immeasurables, and the four formless attainments; or they teach the eight liberations through the ten totalities; or they teach the gateways to liberation of emptiness, signlessness, and wishlessness; or they teach all dharani gateways and samadhi gateways; or they teach inner emptiness through the emptiness of the absence of intrinsic nature;

or they teach suchness through the inconceivable realm; or they teach the noble truths of suffering, its origin, its cessation, and the path; or they teach the causal condition through the dominant condition; or they teach that all dharmas arise through conditions; or they teach ignorance through aging and death; or they teach all the Dharma gateways of the skandhas, ayatanas, and dhatus; or they teach the path of the sravakas, the path of the pratyekabuddhas, or the path of the bodhisattvas; or they teach bodhi or nirvana, so that, after hearing this Dharma, those sentient beings may all attain supreme benefit, peace, and happiness.

With the divine ear, purified and surpassing that of humans, that great bodhisattva can hear the voices of all humans and nonhumans. By means of this divine ear, the bodhisattva hears the true Dharma taught by all the Tathagatas, Arhats, Perfectly Enlightened Ones, throughout the Buddha-worlds in the ten directions, as numerous as the sands of the Ganges. Having heard it, the bodhisattva receives and retains it, reflects upon its meaning, and, in accordance with the Dharma heard, expounds it to sentient beings in accordance with reality—teaching the paramita of generosity through the prajnaparamita, and so forth in full, through teaching bodhi or nirvana—so that, after hearing the Dharma, those sentient beings may all attain supreme benefit and happiness.

With the superknowledge of others’ minds, purified and surpassing that of humans, that great bodhisattva knows, in accordance with reality, the minds and mental factors of every kind of sentient being. According to their capacities and dispositions, the bodhisattva teaches them the Dharma of liberation. That is, the bodhisattva teaches the paramita of generosity through the prajnaparamita, and so forth in full, through teaching bodhi or nirvana, so that, after hearing that Dharma, those sentient beings may all attain supreme benefit, peace, and happiness.

With the superknowledge of recollecting former abodes, that great bodhisattva remembers past events concerning both the bodhisattva and others. By means of this superknowledge of recollecting former abodes, the bodhisattva remembers and knows, in accordance with reality, all the different names of the Buddhas and their disciples of the past. If any sentient beings delight in hearing about events from former lives in order to obtain benefit, the bodhisattva immediately recounts those past events to them.

Through this, the bodhisattva skillfully teaches them the true Dharma. That is, the bodhisattva teaches the paramita of generosity through the prajnaparamita, and so forth in full, through teaching bodhi or nirvana, so that, after hearing that Dharma, those sentient beings may all attain supreme benefit, peace, and happiness.

With the swift superknowledge of miraculous manifestations, that great bodhisattva travels to Buddha-worlds in the ten directions, as numerous as the sands of the Ganges, draws near to and makes offerings to the Buddhas, the Blessed Ones. Having planted roots of virtue in the presence of those Buddhas, the bodhisattva returns to the bodhisattva’s own realm and tells sentient beings about the events in those Buddha-realms. Through this, the bodhisattva skillfully teaches them the true Dharma. That is, the bodhisattva teaches the paramita of generosity through the prajnaparamita, and so forth in full, through teaching bodhi or nirvana, so that, after hearing this Dharma, those sentient beings may all attain supreme benefit, peace, and happiness.

With the superknowledge of the exhaustion of the outflows attained according to the bodhisattva’s realization, that great bodhisattva knows, in accordance with reality, which kinds of sentient beings have exhausted the outflows and which have not. The bodhisattva also knows, in accordance with reality, the skillful means for exhausting the outflows and teaches the Dharma of liberation to those whose outflows have not yet been exhausted. That is, the bodhisattva teaches the paramita of generosity through the prajnaparamita, and so forth in full, through teaching bodhi or nirvana, so that, after hearing this Dharma, those sentient beings may all attain supreme benefit, peace, and happiness.

Thus, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they should give rise to the paramita of superknowledges. Because such great bodhisattvas cultivate the paramita of superknowledges to perfection, they can assume many kinds of bodies according to their wishes, yet they are not defiled by the faults associated with suffering and pleasure. They are like the transformation bodies of the Buddha, which, although performing such deeds, are not defiled by the faults associated with suffering and pleasure.

Thus, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they should attain the paramita of freely exercised superknowledges. If they attain the paramita of freely exercised superknowledges, they can teach and transform sentient beings, perfect the adornments and purity of Buddha-realms, and swiftly realize unsurpassed, perfect enlightenment.

Subhuti, you should know! If great bodhisattvas do not teach and transform sentient beings and perfect the adornments and purity of Buddha-realms, they cannot attain the unsurpassed, perfect enlightenment they seek. Why? Because great bodhisattvas who have not perfected the provisions for enlightenment certainly cannot realize the unsurpassed, perfect enlightenment they seek.

The Venerable Subhuti said to the Buddha:

– Blessed One! What are the great bodhisattvas’ provisions for enlightenment, such that only after perfecting these provisions for enlightenment can they realize unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! All wholesome dharmas are a bodhisattva’s provisions for enlightenment.

The Venerable Subhuti again said to the Buddha:

– What are all wholesome dharmas?

The Buddha said:

– Subhuti! From the time great bodhisattvas first arouse the aspiration for enlightenment, they practice the paramita of generosity through the prajnaparamita without making discriminations or forming attachments concerning any of them. That is, they do not think: “This is generosity, and so forth, through prajna; this is the undertaking through which generosity, and so forth, through prajna are cultivated.” These three discriminations and attachments are entirely absent, because they know that the intrinsic nature of all dharmas is empty. By cultivating the six paramitas—generosity and the rest—they can benefit themselves and also benefit all sentient beings, enabling them to escape birth and death and realize nirvana. These are called wholesome dharmas; they are also called a bodhisattva’s provisions for enlightenment and the path of a great bodhisattva. All assemblies of great bodhisattvas of the past, present, and future practice this path. Having attained this path, they will attain unsurpassed, perfect enlightenment in the present and will also enable sentient beings in the present to cross over the great flood of birth and death and attain the peace and happiness of nirvana.

Furthermore, Subhuti, from the time they first arouse the aspiration, great bodhisattvas cultivate the four foundations of mindfulness through the Noble Eightfold Path. They abide in internal emptiness through the emptiness of the nonexistence 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 dhyanas, the four immeasurables, and the four formless absorptions. They cultivate the eight liberations through the ten totalities.

They cultivate the liberation gates of emptiness, signlessness, and wishlessness. They cultivate the stages of a great bodhisattva. They cultivate all dharani gates and samadhi gates.

They cultivate the ten powers of the Tathagata through the eighteen unique qualities of a Buddha. They cultivate the Dharma of never forgetting and the nature of constant equanimity. They cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

In all these, they make absolutely no discriminations or attachments. That is, they do not think: “These are the four foundations of mindfulness through the knowledge of all aspects. By such and such means, in such and such a manner, I cultivate the four foundations of mindfulness through the knowledge of all aspects.” These three kinds of discrimination and attachment are entirely absent, because they know that the intrinsic nature of all dharmas is empty.

By cultivating these four foundations of mindfulness through the knowledge of all aspects, they are able to benefit themselves and also benefit all sentient beings, enabling them to escape birth and death and realize nirvana. These are called wholesome dharmas; they are also called the bodhi provisions of bodhisattvas and the path of great bodhisattvas. Assemblies of great bodhisattvas in the past, future, and present all cultivate this path.

Having attained this path, they presently realize or will realize unsurpassed, complete, perfect enlightenment. They can also enable sentient beings to attain that path, presently cross the great ocean of birth and death, and reach the peace and bliss of nirvana.

Subhuti, you should know that there are also immeasurable merits cultivated by great bodhisattvas, all of which are likewise called wholesome dharmas, the bodhi provisions of bodhisattvas, and the path of great bodhisattvas. Great bodhisattvas must cultivate such supreme wholesome dharmas until they are completely perfected; only then can they attain omniscience. Having attained omniscience, they can then turn the wheel of the true Dharma without error, bringing complete peace and happiness to sentient beings.

LXXXII. CHAPTER ON THE DHARMAS OF A BUDDHA

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

“Blessed One, if these wholesome dharmas are the dharmas of bodhisattvas, what then are the dharmas of a Buddha?”

The Buddha said:

“Subhuti, the dharmas of bodhisattvas are also the dharmas of a Buddha. That is, bodhisattvas awaken to all the characteristics of all dharmas. They thereby attain the knowledge of all aspects and permanently sever all habitual tendencies and their continua. As for the Tathagatas, Arhats, Perfectly Enlightened Ones, with respect to all dharmas, in a single moment of mind conjoined with wondrous wisdom, they directly realize perfect enlightenment and then attain unsurpassed, complete, perfect enlightenment.

“Subhuti, these are called the two distinctions between bodhisattvas and Buddhas. It is like two noble ones: although both are noble ones, there is a difference between one who practices toward the path and one who abides in the realized fruition. How, then, could there be no difference between the dharmas they accomplish?

“Thus, Subhuti, those who practice the path uninterruptedly with respect to all dharmas but have not yet escaped the obscuration of darkness, have not yet reached the other shore, and have not yet attained mastery are called bodhisattvas while they have not yet attained the fruition. Those who, on the path of practice, are liberated with respect to all dharmas, have escaped the obscuration of darkness, have reached the other shore, and have attained mastery are called Buddhas only after realizing the fruition. This is the distinction between Buddhas and bodhisattvas. Because their stages of fruition differ, their dharmas cannot be entirely without distinction; nevertheless, it cannot be said that the nature of those dharmas differs.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One, if the defining characteristic of every dharma is empty, why are there distinctions within the emptiness of defining characteristics, such that it is said: this is hell, this is an animal, this is a hungry ghost, this is a human, this is a deva, this is the Stage of the Spiritual Lineage, this is the Eighth Stage, 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, and this is a Tathagata?

“Blessed One, the sentient beings designated in this way cannot be apprehended, and the karma they create likewise cannot be apprehended. If the karma created cannot be apprehended, then can its resultant maturation likewise not be apprehended?”

The Buddha said:

“Subhuti, so it is! So it is! It is just as you say.

The defining characteristic of every dharma is empty. Within the emptiness of defining characteristics, sentient beings have no matured results of karma, and within emptiness there are no distinguishing characteristics. Yet sentient beings do not know, in accordance with reality, the principle that the defining characteristics of all dharmas are empty.

Therefore, they create wholesome or unwholesome karma. Because the wholesome karma they create increases, they are born among devas and humans; because the unwholesome karma they create increases, they fall into the three unwholesome destinies. When, among wholesome karmas, the karma of meditative absorption that they create increases, they are born in the Form Realm or the Formless Realm.

For this reason, great bodhisattvas cultivate the perfection of generosity through the perfection of prajnaparamita. They abide in internal emptiness through the emptiness of the nonexistence 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 foundations 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 liberation gates of emptiness, signlessness, and wishlessness. They cultivate the Stage of Great Joy through the Stage 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 the Tathagata through the eighteen unique qualities of a Buddha.

They cultivate the Dharma of never forgetting and the nature of constant equanimity. They cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Subhuti, great bodhisattvas cultivate these factors of enlightenment uninterruptedly and without deficiency, and must bring them to perfection. Once they are perfected, they can generate the vajra-like samadhi that closely supports enlightenment, attain unsurpassed, complete, perfect enlightenment, and perform beneficial deeds for sentient beings without allowing them to be impaired. Because they are not impaired, sentient beings escape the sufferings and afflictions of birth and death.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One, after a Buddha has attained unsurpassed, complete, perfect enlightenment, does he undergo birth and death within the various realms?”

The Buddha replied:

“No.”

The Venerable Subhuti asked:

“After a Buddha has attained unsurpassed, complete, perfect enlightenment, does he possess black karma, white karma, mixed black-and-white karma, or karma that is neither black nor white?”

The Buddha replied:

“No.”

The Venerable Subhuti again addressed the Buddha:

“If a Buddha no longer undergoes birth and death in the unwholesome destinies or creates distinct kinds of karma, why then is it set forth that this is hell, this is an animal, this is a hungry ghost, this is a human, this is a deva, this is the Stage of the Spiritual Lineage, this is the Eighth Stage, 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, and this is a Tathagata?”

The Buddha said:

“Subhuti, do sentient beings themselves know that the defining characteristics of all dharmas are empty?”

Subhuti replied:

“Blessed One, they do not.”

The Buddha said:

– Subhuti! If sentient beings themselves knew that the intrinsic nature of all dharmas is empty, the great bodhisattvas would not need to seek realization of unsurpassed, complete enlightenment, but would have to employ skillful means to rescue sentient beings from the evil destinies of samsara. Because sentient beings do not know that the intrinsic nature of all dharmas is empty, they wander through the realms of rebirth and undergo immeasurable suffering. Therefore, having heard the Buddha teach that the intrinsic nature of all dharmas is empty, the great bodhisattvas, wishing to benefit sentient beings, seek realization of unsurpassed, complete enlightenment and employ skillful means to rescue sentient beings from birth and death in the evil destinies.

Subhuti, you should know that the great bodhisattvas constantly reflect thus: Could it be that all dharmas truly possess an intrinsic nature, just as ordinary foolish beings cling to them? It is only because of their inverted discriminations that, with regard to what does not truly exist, they give rise to the deluded perception that it truly exists. That is, where there is no self, they give rise to the deluded perception of a self; where there is no sentient being, they give rise to the deluded perception of a sentient being.

To speak fully, this extends to imagining a seer where there is no seer. Where there is no form, they imagine form; where there are no feeling, perception, formations, or consciousness, they imagine feeling, perception, formations, and consciousness. This extends to all conditioned dharmas.

Through the power of false and inverted discrimination, they take the unreal to be real and cling to the nonexistent as existent. Consequently, they create bodily, verbal, and mental karma and cannot free themselves from birth and death in the evil destinies. I should rescue them so that they may attain liberation.

Having reflected thus, the great bodhisattva practices profound prajnaparamita and teaches and transforms them by means of wholesome dharmas, without departing from the cultivation of the bodhisattva practices, gradually perfecting the provisions for enlightenment. Once the provisions for enlightenment have been perfected, the bodhisattva realizes unsurpassed, complete enlightenment. Having realized enlightenment, the bodhisattva expounds, reveals, distinguishes, and establishes for sentient beings the truth of the Four Noble Truths, saying: This is the Noble Truth of suffering; this is the Noble Truth of the origin of suffering; this is the Noble Truth of the cessation of suffering; and this is the Noble Truth of the path leading to the cessation of suffering.

The bodhisattva also encompasses all the factors conducive to enlightenment within the Four Noble Truths by means of penetrating wisdom. Furthermore, relying upon all the factors conducive to enlightenment, the bodhisattva uses subtle wisdom to establish the Three Jewels of Buddha, Dharma, and Sangha. Through the appearance of these Three Jewels in the world, all kinds of sentient beings are freed from birth and death.

If sentient beings do not take refuge in and place their faith in the Three Jewels of Buddha, Dharma, and Sangha, they will create evil karma, wander through the various destinies, and undergo immeasurable suffering. Therefore, they must take refuge in the Three Jewels of Buddha, Dharma, and Sangha.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Is it through the Noble Truths of suffering, its origin, its cessation, and the path that all kinds of sentient beings enter nirvana, or is it through knowledge of the Noble Truths of suffering, its origin, its cessation, and the path that all kinds of sentient beings attain nirvana?

The Buddha said:

– Subhuti! It is not through the Noble Truths of suffering, its origin, its cessation, and the path that all kinds of sentient beings enter nirvana. Nor is it through knowledge of the Noble Truths of suffering, its origin, its cessation, and the path that all kinds of sentient beings enter nirvana.

Subhuti! I teach that the equality-nature of the Four Noble Truths is itself nirvana. Thus, nirvana is not attained through the truths of suffering, its origin, its cessation, and the path, nor is it attained through knowledge of the truths of suffering, its origin, its cessation, and the path. It is only through realizing the equality-nature by means of prajnaparamita that one is said to attain nirvana.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! What is called the equality-nature of suffering, its origin, its cessation, and the path?

The Buddha said:

– Subhuti! Where there are no truths of suffering, its origin, its cessation, and the path, and no knowledge of suffering, its origin, its cessation, and the path, that is called the equality-nature of the Four Noble Truths. This equality-nature is itself the Four Noble Truths. All suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the equality-nature, the nature beyond birth, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, the realm of space, and the inconceivable realm—whether a Buddha appears in the world or does not appear in the world, their nature and characteristics eternally abide, without decay or alteration. This is called the equality-nature of suffering, its origin, its cessation, and the path. When practicing profound prajnaparamita, great bodhisattvas practice profound prajnaparamita because they wish to comprehend clearly this equality-nature of the Four Noble Truths. When they clearly comprehend this equality-nature of the Four Noble Truths, they are said to have correctly comprehended all the Noble Truths and swiftly realize unsurpassed, complete enlightenment.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Why, when practicing profound prajnaparamita, do great bodhisattvas practice profound prajnaparamita because they wish to awaken to this equality-nature of the Four Noble Truths? When they clearly know this equality-nature of the Four Noble Truths, why are they said to have correctly awakened to all the Noble Truths, without falling to the stage of a sravaka or pratyekabuddha, but instead entering the bodhisattva's rightly determined state beyond birth?

The Buddha said:

– Subhuti! When practicing profound prajnaparamita, great bodhisattvas do not fail to see even the slightest dharma as it truly is. When they see and know all dharmas as they truly are, they apprehend nothing whatsoever in any dharma. When they apprehend nothing whatsoever in any dharma, they see as it truly is that all dharmas are empty. That is, they see and know as they truly are that all dharmas, whether included or not included within the Four Truths, are empty. Seeing in this way, they are able to enter the bodhisattva's rightly determined state beyond birth. By entering the bodhisattva's rightly determined state beyond birth, they abide in the bodhisattva lineage stage. Having come to abide in the bodhisattva lineage stage, they will certainly not fall from the summit. If they were to fall from the summit, they would fall to the stage of a sravaka or pratyekabuddha. While abiding in the bodhisattva lineage stage, that great bodhisattva brings forth the four dhyanas, the four immeasurables, and the four formless concentrations. Abiding on the ground of shamatha, that great bodhisattva is then able to discern and determine the nature of all dharmas and thereby awaken to the principle of the Four Noble Truths.

At that time, although the bodhisattva fully knows all suffering, the mind does not become attached to suffering. Although the bodhisattva completely abandons its origin, the mind does not arise in attachment to its origin as an object. Although the bodhisattva realizes cessation, the mind does not arise in attachment to cessation as an object. Although the bodhisattva is able to cultivate the path, the mind does not arise in attachment to the path as an object. The bodhisattva merely brings forth a mind that accords with and advances toward entry into unsurpassed, complete enlightenment, and contemplates the true characteristics of all dharmas as they really are.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does that great bodhisattva contemplate the true characteristics of all dharmas?

The Buddha said:

– Subhuti! That great bodhisattva contemplates all dharmas as empty; this is contemplation of the true characteristics of all dharmas.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does that great bodhisattva contemplate all dharmas as empty?

The Buddha said:

– With regard to dharmas, that great bodhisattva contemplates their individual characteristics and sees that they are all empty. In this way, he contemplates all dharmas as empty. Through vipasyana (insight contemplation), that great bodhisattva contemplates in accordance with reality and sees that all dharmas are empty; he does not perceive any intrinsic nature of dharmas abiding in its own nature by which the attainment of unsurpassed, perfect enlightenment could be realized. Why is this? Because the unsurpassed, perfect enlightenment of all Buddhas and all dharmas take absence of intrinsic nature as their intrinsic nature. That is to say, form through consciousness all take absence of intrinsic nature as their intrinsic nature. The eye ayatana through the mind ayatana also take absence of intrinsic nature as their intrinsic nature. The form ayatana through the mind ayatana also take absence of intrinsic nature as their intrinsic nature. The eye dhatu through the mind dhatu also take absence of intrinsic nature as their intrinsic nature. The form dhatu through the Dharma dhatu also take absence of intrinsic nature as their intrinsic nature. The eye-consciousness dhatu through the mind-consciousness dhatu also take absence of intrinsic nature as their intrinsic nature. Eye-contact through mind-contact also take absence of intrinsic nature as their intrinsic nature. The feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, also take absence of intrinsic nature as their intrinsic nature. The earth dhatu through the consciousness dhatu also take absence of intrinsic nature as their intrinsic nature. The causal condition through the predominant condition also take absence of intrinsic nature as their intrinsic nature. Dharmas arising from conditions also take absence of intrinsic nature as their intrinsic nature. Ignorance through aging and death also take absence of intrinsic nature as their intrinsic nature. The perfection of generosity through the perfection of wisdom also take absence of intrinsic nature as their intrinsic nature. The emptiness of internal dharmas through the emptiness of the nonexistence of intrinsic nature also take absence of intrinsic nature as their intrinsic nature. Suchness through the inconceivable realm also take absence of intrinsic nature as their intrinsic nature. The noble truths of suffering, its origin, its cessation, and the path also take absence of intrinsic nature as their intrinsic nature. The four establishments of mindfulness through the Noble Eightfold Path also take absence of intrinsic nature as their intrinsic nature. The four dhyanas, the four immeasurables, and the four formless concentrations also take absence of intrinsic nature as their intrinsic nature. The eight liberations through the ten totalities also take absence of intrinsic nature as their intrinsic nature. The liberation gates of emptiness, signlessness, and wishlessness also take absence of intrinsic nature as their intrinsic nature. The Ground of Pure Contemplation through the Ground of the Tathagata also take absence of intrinsic nature as their intrinsic nature. The Ground of Utmost Joy through the Ground of the Dharma Cloud also take absence of intrinsic nature as their intrinsic nature. All dharani gates and samadhi gates also take absence of intrinsic nature as their intrinsic nature. The five kinds of eyes and the six superknowledges also take absence of intrinsic nature as their intrinsic nature. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha also take absence of intrinsic nature as their intrinsic nature. The thirty-two excellent marks and the eighty minor characteristics of a Great Being also take absence of intrinsic nature as their intrinsic nature. The Dharma of unfailing memory and the nature of constant equanimity also take absence of intrinsic nature as their intrinsic nature. Knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects also take absence of intrinsic nature as their intrinsic nature. The fruit of stream-entry through pratyekabuddha enlightenment also take absence of intrinsic nature as their intrinsic nature. All practices of great bodhisattvas also take absence of intrinsic nature as their intrinsic nature. The unsurpassed, perfect enlightenment of all Buddhas also takes absence of intrinsic nature as its intrinsic nature. Such absence of intrinsic nature is not created by the Buddhas, not created by pratyekabuddhas, not created by bodhisattvas, not created by sravakas, nor created by those abiding in the fruits or practicing toward them. It is only because all sentient beings do not know and do not see in accordance with reality that all dharmas are empty. Great bodhisattvas who practice the profound prajnaparamita employ skillful means, in accordance with their own awakening, to expound it to sentient beings in conformity with reality, enabling them to relinquish attachment, become liberated from all birth, aging, sickness, and death, and attain the ultimate peace and bliss of nirvana.

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