大般若波羅蜜多經

05

At that time, Subhuti again addressed the Buddha:

“World-Honored One! One is called a great bodhisattva. What is the meaning of this designation?”

The Buddha said to Subhuti:

“The absence of any meaning is the meaning of the designation ‘bodhisattva.’ Why is this? Subhuti! It is because bodhi is unborn and no sattva exists. No meaning of any designation can be apprehended within this principle; therefore, the absence of any meaning is the meaning of the designation ‘bodhisattva.’

“Subhuti! Just as there are truly no traces of birds in empty space, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as objects in a dream truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as magical illusions truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as a mirage truly has no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as reflections in a mirror, echoes, forms, and magical transformations truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meaning of the designation ‘suchness’ truly has no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meaning of the designation ‘Dharma realm’ truly has no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meaning of the designation ‘Dharma-nature’ truly has no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘the nature free from falsity,’ ‘the unchanging nature,’ ‘the nature of equality,’ ‘the nature beyond arising,’ ‘the fixity of dharmas,’ ‘the abiding of dharmas,’ and ‘the ultimate reality’ truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘form’ through ‘consciousness’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘eye ayatana’ through ‘mind ayatana’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘form ayatana’ through ‘dharma ayatana’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘eye dhatu’ through ‘mind dhatu’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘form dhatu’ through ‘dharma dhatu’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘eye-consciousness dhatu’ through ‘mind-consciousness dhatu’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘eye-contact’ through ‘mind-contact’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations for feelings arising with eye-contact as condition, through feelings arising with mind-contact as condition, pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘earth dhatu’ through ‘consciousness dhatu’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘ignorance’ through ‘aging and death’ pertaining to a magician truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations for a magician’s practice of the emptiness of internal dharmas through the emptiness of the absence of intrinsic nature truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations for a magician’s practice of the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha truly have no existence whatsoever, so too is the meaning of the designation ‘bodhisattva’: it truly has no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of form through the characteristics of consciousness of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of the eye ayatana through the characteristics of the mind ayatana of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of the form ayatana through the characteristics of the dharma ayatana of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of the eye dhatu through the characteristics of the mind dhatu of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of the form dhatu through the characteristics of the dharma dhatu of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of the eye-consciousness dhatu through the characteristics of the mind-consciousness dhatu of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of eye-contact through the characteristics of mind-contact of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of feelings arising with eye-contact as condition, through the characteristics of feelings arising with mind-contact as condition, of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristics of the earth dhatu through the characteristics of the consciousness dhatu of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations ‘ignorance’ through ‘aging and death’ of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.

“Subhuti! Just as the meanings of the designations for the characteristic of the emptiness of internal dharmas through the characteristic of the emptiness of the absence of intrinsic nature of the Tathagata, the Arhat, the Perfectly and Completely Awakened One, truly have no existence whatsoever, so too, when great bodhisattvas practice the profound prajnaparamita, does the meaning of the designation ‘bodhisattva’ truly have no existence whatsoever.”

Subhuti! Just as the meaning of the designation concerning the characteristics of the four foundations of mindfulness, up to the eighteen unique qualities of a Buddha possessed by the Tathagata, the Arhat, the Perfectly Enlightened One, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as, within the unconditioned realm, the meaning of the designation “conditioned realm” is truly nonexistent, and within the conditioned realm, the meaning of the designation “unconditioned realm” is also truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn,” “unceasing,” “uncreated,” “unconditioned,” “unformed,” “indestructible,” “unattained,” “unrelinquished,” “undefiled,” and “unpurified” is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Why is this so? Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to form through consciousness, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to the eye ayatana through the mind ayatana, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to the form ayatana through the Dharma ayatana, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to the eye dhatu through the mind dhatu, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to the form dhatu through the Dharma dhatu, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to the eye-consciousness dhatu through the mind-consciousness dhatu, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to eye-contact through mind-contact, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to the earth dhatu through the consciousness dhatu, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to ignorance through aging and death, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to inner emptiness through the emptiness of the absence of intrinsic nature, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designations “unborn” and “unceasing,” up to “undefiled” and “unpurified,” with respect to the four foundations of mindfulness through the eighteen unique qualities of a Buddha, is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of form through consciousness is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of the eye ayatana through the mind ayatana is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of the form ayatana through the Dharma ayatana is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of the eye dhatu through the mind-consciousness dhatu is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of the form dhatu through the Dharma dhatu is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of the eye-consciousness dhatu through the mind-consciousness dhatu is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of eye-contact through mind-contact is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of eye-contact through the feelings arising with mind-contact as condition is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of the earth dhatu through the consciousness dhatu is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of ignorance through aging and death is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meaning of the designation concerning the ultimately pure characteristics of inner emptiness through the emptiness of the absence of intrinsic nature is truly nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the designation “bodhisattva” is truly nonexistent.

Subhuti! Just as the meanings of the expressions for the characteristics of the four establishments of mindfulness, up to the eighteen distinctive qualities of a Buddha, are ultimately pure and truly have no existence, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the expression “bodhisattva” is likewise truly without existence.

Subhuti! Just as, within ultimate purity, the meanings of the expressions “self” through “view” are truly without existence because their nature is nonexistent, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the expression “bodhisattva” is likewise truly without existence.

Subhuti! Just as, when the sun rises, the meaning of the expression “darkness” is truly without existence, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the expression “bodhisattva” is likewise truly without existence.

Subhuti! Just as, when a great kalpa has ended, the meaning of the expression “conditioned formations” is truly without existence, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the expression “bodhisattva” is likewise truly without existence.

Subhuti! Just as, in the pure aggregate of moral discipline of a Tathagata, Worthy One, Perfectly Enlightened One, the meaning of the expression “transgression of moral discipline” is truly without existence; in the pure aggregate of concentration, the meaning of the expression “distraction” is truly without existence; in the pure aggregate of wisdom, the meaning of the expression “delusion” is truly without existence; in the aggregate of liberation, the meaning of the expression “bondage” is truly without existence;

and in the aggregate of the knowledge and vision of liberation, the meaning of the expression “knowledge and vision that is not liberated” is truly without existence—so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the expression “bodhisattva” is likewise truly without existence.

Subhuti! Just as, within the radiance of the sun, the moon, the Heaven of the Thirty-Three, and, in full detail, up to the Akanistha Heaven, the meaning of the expression “the Buddha’s radiance” is truly without existence, so too, when great bodhisattvas practice the profound prajnaparamita, the meaning of the expression “bodhisattva” is likewise truly without existence.

Why is this? Subhuti! Whether bodhi, sattva, bodhisattva, or the meaning of the expression “bodhisattva,” all such dharmas are neither associated nor unassociated. They have no color, no cognition, and no relation to any characteristic; therefore, they are called signless. Great bodhisattvas are not truly existent within any dharma, and, being unattached and unobstructed, they should diligently train so as to realize perfect enlightenment in accordance with reality.

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

– World-Honored One! What are all dharmas? Why is it that great bodhisattvas are not truly existent within all dharmas and, being unattached and unobstructed, should diligently train so as to realize perfect enlightenment in accordance with reality?

The Buddha told Subhuti:

– All dharmas comprise wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, mundane dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, common dharmas, and distinctive dharmas. Such dharmas are called all dharmas. Great bodhisattvas are not truly existent within all such dharmas and, being unattached and unobstructed, should diligently train so as to realize perfect enlightenment in accordance with reality.

The Venerable Subhuti again said to the Buddha:

– What are called mundane wholesome dharmas?

The Buddha said:

– Subhuti! Mundane wholesome dharmas are being filial and obedient toward one’s parents, making offerings to shramanas and brahmins, and reverently honoring and serving teachers and elders. They include meritorious deeds consisting in generosity, meritorious deeds consisting in observance of moral discipline, meritorious deeds consisting in providing for and assisting the sick, meritorious deeds consisting in skillful means, and the ten mundane paths of wholesome karma. They also include the perception of a corpse as swollen, the perception of a corpse as decomposing, the perception of a corpse as livid, the perception of a corpse as turning dark red, the perception of a corpse as being destroyed, the perception of a corpse as being devoured by owls, the perception of a corpse as dismembered, the perception of only a heap of bones remaining, and the perception of a heap of bones that has been burned. They also include the four mundane meditative absorptions, the four immeasurable minds, and the four formless concentrations; mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of moral discipline, mindfulness of relinquishment, mindfulness of deities, mindfulness of inhalation and exhalation, mindfulness of quiescence, mindfulness of the body, and mindfulness of death. These dharmas are called mundane wholesome dharmas.

The Venerable Subhuti again said to the Buddha:

– What are called unwholesome dharmas?

The Buddha said:

– Subhuti! Unwholesome dharmas are taking life, taking what is not given, engaging in sexual misconduct, speaking falsely, speaking harshly, speaking divisively, engaging in frivolous and improper speech, covetousness, anger, wrong views, wrath, malice, jealousy, and stinginess. Such dharmas are called unwholesome dharmas.

The Venerable Subhuti again said to the Buddha:

– What are called determinate dharmas?

The Buddha said:

– Subhuti! All wholesome and unwholesome dharmas are called determinate dharmas.

The Venerable Subhuti again said to the Buddha:

– What are called indeterminate dharmas?

The Buddha said:

– Subhuti! Indeterminate bodily karma, verbal karma, and mental karma; the four indeterminate great elements; the five indeterminate faculties; the six indeterminate sense bases; the indeterminate formless skandhas, ayatanas, and dhatus; and indeterminate karmic fruits of maturation—all such dharmas are called indeterminate dharmas.

The Venerable Subhuti again said to the Buddha:

– What are called mundane dharmas?

The Buddha said:

– Subhuti! Mundane dharmas are the five skandhas, the twelve ayatanas, the eighteen dhatus, the ten paths of wholesome karma, the four meditative absorptions, the four immeasurable minds, the four formless concentrations, and the twelve links of dependent origination. All such dharmas are called mundane dharmas.

The Venerable Subhuti again said to the Buddha:

– What are called supramundane dharmas?

The Buddha said:

– Subhuti! They are the thirty-seven factors conducive to enlightenment and the three gates of liberation; the faculty of coming to know what is not yet known, the faculty of having known, and the faculty of one who possesses complete knowledge; samadhi with initial and sustained application, samadhi without initial application but with sustained application, and samadhi without either initial or sustained application; liberating knowledge, mindfulness and clear comprehension, and proper attention; the eight liberations and the nine successive attainments; inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless-and-endless emptiness, emptiness of the undispersed, emptiness of intrinsic nature, emptiness of characteristics, emptiness of all dharmas, emptiness of nonexistence, and emptiness of the intrinsic nature of nonexistence; the Tathagata’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha. All such dharmas are called supramundane dharmas.

The Venerable Subhuti again said to the Buddha:

– What are called contaminated dharmas?

The Buddha said:

– Subhuti! They comprise all the five skandhas, twelve ayatanas, and eighteen dhatus of the three realms, as well as the four meditative absorptions, the four immeasurable minds, and the four formless concentrations. Such dharmas are called contaminated dharmas.

The Venerable Subhuti again said to the Buddha:

– What are called uncontaminated dharmas?

The Buddha said:

– Subhuti! They are the thirty-seven factors conducive to enlightenment, and, in full detail, up to the Tathagata’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha. All such dharmas are called uncontaminated dharmas.

The Venerable Subhuti again said to the Buddha:

– What are conditioned dharmas?

The Buddha said:

– Subhuti! Any dharma that undergoes arising, abiding, alteration, and cessation; anything belonging to the three realms; and the thirty-seven factors conducive to enlightenment, and, in full detail, up to the Tathagata’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha—all such dharmas are called conditioned dharmas.

The Venerable Subhuti again said to the Buddha:

– What are called unconditioned dharmas?

The Buddha said:

“Subhuti! Whether it is a dharma that does not arise, abide, change, or cease; the cessation of greed, hatred, and delusion; or suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding of dharmas, or the ultimate reality—all such dharmas are called unconditioned dharmas.”

The Venerable Subhuti again addressed the Buddha:

“What are called common dharmas?”

The Buddha said:

“Subhuti! They are the four worldly dhyanas, the four immeasurables, and the four formless concentrations. All such dharmas are called common dharmas.”

The Venerable Subhuti again addressed the Buddha:

“What are called uncommon dharmas?”

The Buddha said:

“Subhuti! They are the thirty-seven factors of awakening, the three gateways to liberation, and, in full detail, up to the eighteen uncommon qualities of a Buddha. All such dharmas are called uncommon dharmas.

“Mahabodhisattvas should not become attached to any such dharmas, whose intrinsic characteristics are empty, because all dharmas are free from discrimination. With regard to all dharmas, Mahabodhisattvas should employ the nondual Dharma as a skillful means by which to know and awaken to them, because all dharmas are unmoving.

“Subhuti, you should know: The fact that all dharmas are nondual, unmoving, free from discrimination, and free from attachment is the meaning of the term ‘bodhisattva.’ Therefore, the absence of any meaning of a term is the meaning of the term ‘bodhisattva.’”

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

“Blessed One! Why is a bodhisattva called a mahasattva?”

The Buddha said:

“Subhuti! Because these bodhisattvas are foremost among the assembly of great beings, a bodhisattva is called a mahasattva.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! What is called the assembly of great beings, among whom a bodhisattva is foremost?”

The Buddha said:

“Subhuti! Those on the stage of the lineage-nature, those on the eighth stage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, those who have newly aroused the aspiration, and, successively, those who have reached the stage of non-retrogression—all such Mahabodhisattvas are called the assembly of great beings. Because a bodhisattva is foremost among them, the bodhisattva is also called ‘great.’ That is to say, bodhisattvas have aroused an aspiration as firm as a vajra, resolute and incapable of being destroyed or turned back. Therefore, they can be foremost among the assembly of great beings.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! What is called an aspiration as firm as a vajra?”

The Buddha said:

“Subhuti! It is when a Mahabodhisattva arouses this aspiration: ‘Amid the vast and boundless wilderness of samsara, I shall don the great armor of merit and, for the sake of sentient beings, vanquish the enemy of the afflictions. For all sentient beings everywhere, I shall dry up the vast and boundless ocean of samsara.

I shall relinquish all that I possess in order to bring great benefit to sentient beings. I shall impartially bring benefit and happiness to all sentient beings, without factionalism or partiality in my mind. I shall enable all classes of sentient beings everywhere to follow the paths of the Three Vehicles and reach the city of nirvana.

Although I shall liberate all sentient beings by means of the Three Vehicles, I shall never perceive a single sentient being who attains the fruit of nirvana. I shall clearly awaken to the nature of dharmas as neither defiled nor pure, neither arising nor ceasing. I shall cultivate everything from generosity through prajnaparamita solely with mental applications associated with the knowledge of all-knowledge.

I shall diligently train so as to penetrate the gateway of subtle wisdom that ultimately comprehends everything without obstruction. I shall comprehend the single gateway to the principles and meanings of all characteristics of dharmas. I shall comprehend the two gateways to the principles and meanings of all characteristics of dharmas.

I shall comprehend the many gateways to the principles and meanings of all characteristics of dharmas, with nowhere remaining for attachment. I shall train in the gateways of wondrous wisdom, comprehend the nature of all dharmas, and attain supreme merit.’

“Subhuti! This is precisely a bodhisattva’s arousal of an aspiration as firm as a vajra. If a Mahabodhisattva, employing non-apprehension as a skillful means, abides in this aspiration, that bodhisattva will certainly become foremost among the assembly of great beings.

“Furthermore, Subhuti! Mahabodhisattvas arouse this aspiration: ‘All classes of sentient beings in all the realms of hell beings, animals, hungry ghosts, humans, and devas undergo various sufferings and afflictions. I shall bear their suffering in their stead so that they may attain happiness.’ Or Mahabodhisattvas arouse this aspiration: ‘For the benefit of all sentient beings, throughout immeasurable hundreds of thousands of myriads of kotis of kalpas, I shall undergo various kinds of severe suffering in the great hells and employ countless skillful means to teach and transform them, enabling them to realize nirvana without remainder.

Proceeding successively in this manner for the benefit of all sentient beings everywhere, for each one of them I shall pass through immeasurable hundreds of thousands of myriads of kotis of kalpas, undergoing various kinds of severe suffering; and for each one I shall employ countless skillful means to teach and transform them, enabling them to attain nirvana without remainder. By doing this, I shall have planted roots of goodness myself.

Then, throughout another immeasurable hundreds of thousands of myriads of kotis of kalpas, I shall perfect the cultivation of the accumulations for awakening, and only afterward shall I realize the fruit of unsurpassed, complete, perfect awakening that I seek.’

“Subhuti! Such a vast vow is called a bodhisattva’s arousal of an aspiration as firm as a vajra. If a Mahabodhisattva, employing non-apprehension as a skillful means, abides in this aspiration, that bodhisattva will certainly become foremost among the assembly of great beings.

“Furthermore, Subhuti! Mahabodhisattvas should constantly arouse a vast mind. By virtue of this mind, they will certainly be able to become foremost among the assembly of great beings.

Here, a bodhisattva’s vast mind means that bodhisattvas give rise to this thought: ‘From the time I first arouse the aspiration of a Mahabodhisattva until I attain the knowledge of all-knowledge, I shall certainly never give rise to a mind of sensual desire, hatred, delusion, indignation, jealousy, wrong views, contempt, arrogance, and so forth. Nor shall I ever give rise to a mind that seeks or inclines toward the paths of the sravakas or pratyekabuddhas.’ This is a bodhisattva’s vast mind.

If a Mahabodhisattva, employing non-apprehension as a skillful means, abides in this mind, that bodhisattva will certainly become foremost among the assembly of great beings.

“Furthermore, Subhuti! Mahabodhisattvas should constantly arouse an unwavering mind. By arousing this mind, they will certainly become foremost among the assembly of great beings. What, here, is an unwavering mind? It means that bodhisattvas arouse this thought: ‘I shall always rely upon mental application associated with the knowledge of all-knowledge to cultivate and initiate all the endeavors that I have cultivated and established, without becoming conceited.’ This is called an unwavering mind. If Mahabodhisattvas, employing non-apprehension as a skillful means, abide in this mind, they will certainly become foremost among the assembly of great beings.

“Furthermore, Subhuti! Mahabodhisattvas impartially arouse a mind to benefit and bring happiness to sentient beings. By arousing this mind, they will certainly always become foremost among the assembly of great beings. Here, a bodhisattva’s mind of benefiting and bringing happiness means that bodhisattvas give rise to this thought: ‘Until the end of future time, I shall certainly benefit and bring happiness to all sentient beings. For their sake, I shall become a refuge and reliance, an island, and a dwelling, and I shall never abandon them.’ This is called a bodhisattva’s mind of benefiting and bringing happiness. If a Mahabodhisattva, employing non-apprehension as a skillful means, abides in this mind, that bodhisattva will certainly become foremost among the assembly of great beings.”

Furthermore, Subhuti! The great bodhisattvas always diligently cultivate zeal for the Dharma, delight in the Dharma, rejoice in the Dharma, and take joy in the Dharma. Because of this, they will certainly become foremost among the assembly of great sentient beings.

Here, “Dharma” means that all dharmas are without any differentiation in nature; this is called Dharma. Zeal for the Dharma means aspiring to seek this Dharma. Delight in the Dharma means praising and extolling the merits of that Dharma.

Rejoicing in the Dharma means joyfully accepting that Dharma with faith. Taking joy in the Dharma means earnestly wishing to cultivate that Dharma in abundance. If great bodhisattvas, employing non-apprehension as skillful means, always cherish, delight in, rejoice in, and take joy in the Dharma that is free from discrimination and attachment, they will certainly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! When a bodhisattva practices the profound prajnaparamita, employing non-apprehension as skillful means, and abides in internal emptiness through to the emptiness of the essential nature of nonexistence, that bodhisattva will certainly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita, employing non-apprehension as skillful means, and cultivates the thirty-seven factors of enlightenment, and, in full detail, through to the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, and eighteen unique qualities of a Buddha, that bodhisattva will certainly become foremost among the assembly of great sentient beings.

Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita, employing non-apprehension as skillful means, and abides in the vajra-like samadhi through to the samadhi of non-attachment, the unconditioned, undefilement, and liberation like empty space, that bodhisattva will certainly become foremost among the assembly of great sentient beings.

Subhuti, you should know that great bodhisattvas who abide in these subtle and supreme dharmas while practicing the profound prajnaparamita will certainly become foremost among the assembly of great sentient beings. Therefore, a bodhisattva is called a mahasattva.

At that time, the Venerable Sariputra said to the Buddha:

“Blessed One! I wish to use my eloquence to explain why a bodhisattva is called a mahasattva. I beseech you to permit me.”

The Buddha said to Sariputra:

“Speak as you wish.”

Sariputra said:

“Because bodhisattvas possess skillful means, they are able to expound the Dharma for sentient beings, causing them to eliminate the view of a self, the view of a sentient being, through to the view of a knower and the view of a seer. They cause them to eliminate the view of permanence, the view of annihilation, the view of existence, the view of nonexistence, views concerning the skandhas, ayatanas, and dhatus, views concerning the Noble Truths, and views concerning dependent origination.

They cause them to eliminate views concerning the thirty-seven factors of enlightenment and, in full detail, through to views concerning the eighteen unique qualities of a Buddha, views concerning the maturation of sentient beings, views concerning the purification of Buddha lands, views concerning bodhisattvas, views concerning the Tathagata, views concerning enlightenment, views concerning nirvana, and views concerning turning the Dharma wheel.

Because bodhisattvas possess skillful means, they employ non-apprehension as skillful means and expound the Dharma for sentient beings, causing them to eliminate all such views concerning dharmas. In light of this meaning, they are called mahasattvas.”

At that time, Subhuti asked the Venerable Sariputra:

“If great bodhisattvas always employ non-apprehension as skillful means to expound the Dharma for sentient beings so as to bring all views and attachments to an end, why would they then employ apprehension as skillful means and give rise to views concerning the skandhas?”

Sariputra said:

“When practicing the profound prajnaparamita, if great bodhisattvas lack skillful means and employ apprehension as skillful means to give rise to the skandhas, then, because those great bodhisattvas lack skillful means, they certainly cannot employ non-apprehension as skillful means to expound the Dharma for sentient beings and bring all views and attachments to an end.

“When practicing the profound prajnaparamita, great bodhisattvas who possess skillful means and employ non-apprehension as skillful means to expound the Dharma for sentient beings and bring all views and attachments to an end certainly do not give rise to views, the skandhas, and so forth.”

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

“Blessed One! I wish to use my eloquence to explain why a bodhisattva is called a mahasattva. I beseech you to permit me.”

The Buddha said to Subhuti:

“Speak as you wish.”

Subhuti said:

“Because bodhisattvas aspire to realize the knowledge of all knowledge, they arouse the mind of enlightenment, the unequaled and peerless mind, and the mind not shared with shravakas, pratyekabuddhas, and so forth, yet they do not become attached to these minds. In light of this meaning, they are called mahasattvas.

“Why is this? The mind of the knowledge of all knowledge is truly uncontaminated and does not fall within the three realms. The mind that seeks the knowledge of all knowledge is likewise truly uncontaminated and does not fall within the three realms. One should not become attached to this mind. Therefore, a bodhisattva is called a mahasattva.”

Then Sariputra asked Subhuti:

“What is the great bodhisattva’s unequaled and peerless mind, and what is the great bodhisattva’s mind that is not shared with shravakas and pratyekabuddhas?”

Subhuti replied:

“From the moment they first arouse the mind of enlightenment, great bodhisattvas do not perceive even the slightest dharma as arising or ceasing, increasing or diminishing, coming or going, defiled or purified. If they do not perceive any dharma as arising or ceasing, increasing or diminishing, coming or going, defiled or purified, and also do not perceive any mind of a shravaka, pratyekabuddha, bodhisattva, and so forth, this is called the great bodhisattvas’ unequaled and peerless mind and their mind not shared with shravakas, pratyekabuddhas, and so forth. Great bodhisattvas do not become attached to these minds either.”

Then Sariputra asked Subhuti:

“If great bodhisattvas should not become attached to such minds, then they should likewise not become attached to the minds of shravakas and pratyekabuddhas, nor should they become attached to any mind associated with the skandhas, ayatanas, and dhatus, the four foundations of mindfulness, and, in full detail, through to the eighteen unique qualities of a Buddha. Why is this? Because such minds are without the nature of mind.”

Subhuti replied:

“So it is! So it is!”

Then Sariputra asked Subhuti:

“If all minds are without the nature of mind and therefore should not be grasped, then are the skandhas, ayatanas, and dhatus, and, in full detail, through to the eighteen unique qualities of a Buddha, likewise without such a nature and therefore not to be grasped?”

Subhuti replied:

“So it is! So it is!”

Sariputra said:

“If the mind of the knowledge of all knowledge is truly uncontaminated and does not fall within the three realms, then the minds of foolish ordinary beings, shravakas, and pratyekabuddhas are also truly uncontaminated and do not fall within the three realms. Why is this? Because the original nature of all such minds is emptiness.”

Subhuti replied:

“So it is! So it is!”

Sariputra said:

“If, because the original nature of this mind is emptiness, it is truly uncontaminated and does not fall within the three realms, then the skandhas, ayatanas, and dhatus, and, in full detail, through to the eighteen unique qualities of a Buddha, are likewise truly uncontaminated and do not fall within the three realms. Why is this? Because the original nature of the skandhas, ayatanas, dhatus, and so forth is entirely emptiness.”

Subhuti replied:

“So it is! So it is!”

Sariputra said:

“If the nature of mind, form, and other dharmas is devoid of mind and form and therefore should not be grasped, then all dharmas are equal and without differentiation.”

Subhuti replied:

“So it is! So it is!”

Sariputra said:

“If all dharmas are equal and without differentiation, why does the Tathagata teach that mind, form, and so forth are of various different kinds?”

Subhuti replied:

“The Tathagata teaches this in accordance with worldly convention, not in accordance with the ultimate truth.”

Sariputra said:

“If the dharmas of mind, form, and so forth belonging to ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are all truly uncontaminated and do not fall within the three realms, then is there no difference among ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas?”

Subhuti replied:

“So it is! So it is!”

Sariputra said:

– If ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are no different from one another, why does the Buddha speak of distinctions between ordinary beings and noble ones, and between the great and the lesser?

Subhuti replied:

– The Tathagata says this in reliance upon conventional truth, not in reliance upon ultimate truth.

Shariputra! When practicing the profound prajnaparamita, the great bodhisattvas employ nonattainment as skillful means; therefore, they do not become attached to any thoughts that have arisen, such as the thought of bodhi, the thought of the unequaled, or the thought not shared with shravakas, pratyekabuddhas, and so forth. They do not become attached to the skandhas, ayatanas, dhatus, and so forth, up to and including, in full detail, the eighteen distinctive qualities of a Buddha. It is on the basis of this meaning that they are called mahasattvas.

At that time, the Venerable Purnamaitrayaniputra addressed the Buddha:

– Blessed One! I wish to employ my eloquence to explain why bodhisattvas are called mahasattvas. I respectfully ask your permission.

The Buddha said to Purnamaitrayaniputra:

– You may speak.

Purnamaitrayaniputra said:

– Because bodhisattvas don the great armor of merit for the welfare and happiness of all sentient beings, because they advance toward the fruit of the Great Vehicle, and because they rely upon the Great Vehicle, they are called mahasattvas.

Shariputra then asked Purnamaitrayaniputra:

– How do great bodhisattvas don the great armor of merit for the welfare and happiness of all sentient beings?

Purnamaitrayaniputra replied:

– When practicing the perfection of generosity, the great bodhisattvas do so not merely for the welfare and happiness of a particular group of sentient beings, but for the welfare and happiness of all sentient beings. When practicing the perfections of pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, bodhisattvas do likewise in every case.

Shariputra! This is how great bodhisattvas don the great armor of merit for the welfare and happiness of all sentient beings.

Furthermore, Shariputra! Great bodhisattvas who don the great armor of merit to benefit sentient beings set no limits. They do not think: “I shall deliver this many sentient beings into the realm of nirvana without remainder, but I shall not deliver the remaining sentient beings into that realm.” Nor do they think: “I shall deliver this many sentient beings and establish them in unsurpassed, perfect enlightenment, but I shall not establish the remaining sentient beings in that state.” Rather, great bodhisattvas seek to deliver all sentient beings into the realm of nirvana without remainder and establish them in unsurpassed, perfect enlightenment.

Shariputra! This is how great bodhisattvas don the great armor of merit for the welfare and happiness of all sentient beings.

Furthermore, Shariputra! Great bodhisattvas think: “I must myself perfect generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and I must also cause all sentient beings to perfect them in the same way.”

They further think: “Relying upon the six perfections, I shall myself abide in inner emptiness through to the emptiness of the absence of self-nature. I shall cultivate the four applications of mindfulness through to the eighteen distinctive qualities of a Buddha; and I shall also cause sentient beings, relying upon the six perfections, to abide in inner emptiness through to the emptiness of the absence of self-nature, and to cultivate the four applications of mindfulness through to the eighteen distinctive qualities of a Buddha.”

They further think: “Relying upon the six perfections, I shall swiftly realize unsurpassed, perfect enlightenment and enter the realm of nirvana without remainder; and I shall also cause sentient beings, relying upon these six perfections, swiftly to realize unsurpassed, perfect enlightenment and enter the realm of nirvana without remainder.”

Shariputra! This is how great bodhisattvas don the great armor of merit for the welfare and happiness of all sentient beings.

Furthermore, Shariputra! When practicing the perfection of generosity, great bodhisattvas practice the perfection of generosity with mental activity corresponding to the knowledge of all-knowing wisdom, unmixed with the mental activity of shravakas or pratyekabuddhas. They preserve these roots of virtue and, employing nonattainment as skillful means, dedicate them equally with all sentient beings to unsurpassed, perfect enlightenment.

While giving, they are entirely free from miserliness; this is the great armor of merit of the perfection of generosity. While giving, bodhisattvas do not give rise to the mental activity of shravakas or pratyekabuddhas; this is the great armor of merit of the perfection of pure moral discipline. While giving, bodhisattvas have faith in, patiently accept, and delight in cultivating the practice of generosity; this is the great armor of merit of the perfection of patient acceptance.

While giving, they are courageous and diligent and do not abandon the practice; this is the great armor of merit of the perfection of diligence. While giving, bodhisattvas single-mindedly incline toward the knowledge of all-knowing wisdom, ultimately bring welfare and happiness to all sentient beings, and remain unmixed with the mental activity of shravakas or pratyekabuddhas; this is the great armor of merit of the perfection of meditative concentration.

While giving, bodhisattvas abide in contemplation of all things as illusory and do not perceive a giver, a recipient, a gift, or the fruit of giving; this is the great armor of merit of prajnaparamita.

Shariputra! When great bodhisattvas practice the perfection of generosity in this way, they fully don the six kinds of great armor of merit belonging to the perfections. When practicing the perfection of generosity, great bodhisattvas engage in mental activity corresponding to the knowledge of all-knowing wisdom and neither apprehend nor attain the characteristics of the six perfections. You should know that such great bodhisattvas have donned the great armor of merit.

Furthermore, Shariputra! When practicing the perfection of pure moral discipline, great bodhisattvas practice the perfection of pure moral discipline with mental activity corresponding to the knowledge of all-knowing wisdom, unmixed with the mental activity of shravakas or pratyekabuddhas. They preserve these roots of virtue and, employing nonattainment as skillful means, dedicate them equally with all sentient beings to unsurpassed, perfect enlightenment.

When cultivating pure moral discipline, they are entirely free from miserliness regarding any of their possessions; this is the great armor of merit of the perfection of generosity. When cultivating pure moral discipline, they do not even seek the attainments of shravakas or pratyekabuddhas, much less the state of ordinary beings; this is the great armor of merit of the perfection of pure moral discipline. When cultivating pure moral discipline, they have faith in, patiently accept, and delight in the Dharma of pure moral discipline; this is the great armor of merit of the perfection of patient acceptance.

When cultivating pure moral discipline, they are courageous and diligent and do not abandon their preparatory practices; this is the great armor of merit of the perfection of diligence. When cultivating pure moral discipline, they are wholly guided above all by the mind of great compassion and are never mixed with the mental activity of the Two Vehicles, much less with the minds of ordinary beings; this is the great armor of merit of the perfection of meditative concentration.

When cultivating pure moral discipline, they abide in contemplation of all dharmas as illusory; they do not rely upon pure moral discipline, attain nothing therein, and realize that its intrinsic nature is emptiness; this is the great armor of merit of prajnaparamita.

Shariputra! When great bodhisattvas practice the perfection of pure moral discipline, they fully don the six kinds of great armor of merit belonging to the perfections. When practicing the perfection of pure moral discipline, great bodhisattvas engage in mental activity corresponding to the knowledge of all-knowing wisdom and neither apprehend nor attain the characteristics of the six perfections. You should know that such great bodhisattvas have donned the great armor of merit.

Furthermore, Shariputra! When cultivating the perfection of patience, great bodhisattvas direct their minds in a manner corresponding with the knowledge of all knowledge and cultivate the perfection of patience without intermingling it with the mental activity of shravakas or pratyekabuddhas. They preserve these roots of virtue and, taking non-attainment as skillful means, dedicate them equally with all sentient beings toward unsurpassed, perfect enlightenment.

When cultivating patience, in order to perfect the practice of patience, they harbor no attachment or regret concerning body, life, and so forth. This is the great armor of merit of the perfection of generosity. When cultivating patience, they do not intermingle it with the inferior mental activity of shravakas or pratyekabuddhas.

This is the great armor of merit of the perfection of pure morality. When cultivating patience, they have faith in, patiently accept, and delight in the Dharma of patience. This is the great armor of merit of the perfection of patience.

When cultivating patience, bodhisattvas exert themselves courageously and vigorously, never abandoning preparatory practice. This is the great armor of merit of the perfection of diligence. When cultivating patience, bodhisattvas must collect the mind upon a single object; even when encountering hardships, they remain entirely unmoved.

This is the great armor of merit of the perfection of meditative concentration. When cultivating patience, bodhisattvas abide in contemplation of phenomena as illusory; in order to synthesize the Buddha’s teachings and bring sentient beings to maturity, they contemplate all dharmas as empty and do not apprehend anyone as a hostile aggressor. This is the great armor of merit of the perfection of prajnaparamita.

Shariputra! When great bodhisattvas cultivate the perfection of patience in this way, they are fully clad in the six kinds of great armor of merit of the perfections. When cultivating the perfection of patience, any great bodhisattva who directs the mind in a manner corresponding with the knowledge of all knowledge and neither grasps nor attains the characteristics of the six perfections should be known as a great bodhisattva who has donned the great armor of merit.

Fascicle 486

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