大般若波羅蜜多經

09

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include the four unimpeded knowledges. What are the four? First, unimpeded knowledge of meaning; second, unimpeded knowledge of Dharma; third, unimpeded knowledge of language; fourth, unimpeded knowledge of eloquence.

Subhuti! These four unimpeded knowledges employ non-attainment as the skillful means. You should know that these are characteristics of the Great Vehicle of a great bodhisattva when practicing the profound prajnaparamita.

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas include the eighteen distinctive qualities of a Buddha. What are the eighteen?

From the night when the Tathagatas, Arhats, Perfectly and Completely Awakened Ones attain unsurpassed, perfect, complete awakening until the night when they enter nirvana without remainder, throughout that interval they are never subject to error, have no harsh speech, never lose right mindfulness, entertain no various perceptions, always abide in meditative concentration, and always discern which dharmas should be relinquished. Their aspiration never declines, their diligence never declines, their mindfulness never declines, their concentration never declines, their wisdom never declines, and their knowledge and vision of liberation never decline.

In all bodily karma, wisdom takes the lead, and the actions proceed in accordance with wisdom. In all verbal karma, wisdom takes the lead, and the actions proceed in accordance with wisdom. In all mental karma, wisdom takes the lead, and the actions proceed in accordance with wisdom.

Regarding the past, unobstructed and unattached knowledge and vision have arisen. Regarding the present, unobstructed and unattached knowledge and vision are arising. Regarding the future, unobstructed and unattached knowledge and vision will arise.

These eighteen distinctive qualities of a Buddha all employ non-attainment as the skillful means. You should know that these are characteristics of the Great Vehicle of a great bodhisattva when practicing the profound prajnaparamita.

Furthermore, Subhuti! The characteristics of the Great Vehicle of these great bodhisattvas include the letter-gate dharanis. What are these letter-gate dharanis? They enter the gates of the letters through the equality of letters and the equality of language. What are the gates of the equality of letters and the equality of language?

Subhuti, you should know: When practicing the profound prajnaparamita, a great bodhisattva employs non-attainment as the skillful means, enters the letter-gate Suy, and realizes that all dharmas are originally unborn.

Entering the letter-gate Lac, one realizes that all dharmas are far removed from defilement.

Entering the letter-gate Ba, one realizes the teaching of the ultimate meaning of all dharmas.

Entering the letter-gate Gia, one realizes that all dharmas are far removed from birth and death; whether death or birth, both employ non-attainment as the skillful means.

Entering the letter-gate Na, one realizes that all dharmas are far removed from names and characteristics; whether names or characteristics, both employ non-attainment as the skillful means.

Entering the letter-gate Kha, one realizes that all dharmas transcend the world but do not become manifest because of the causes and conditions of craving and defilement.

Entering the letter-gate Da, one realizes that all dharmas are subdued, quiescent, true suchness, equal, and free from discrimination.

Entering the letter-gate Ba, one realizes that all dharmas are free from bondage and release.

Entering the letter-gate Do, one realizes that all dharmas are far removed from affliction, pride, and impurity, and attain purity.

Entering the letter-gate Sa, one realizes that all dharmas are unobstructed.

Entering the letter-gate Phuoc, one realizes that, for all dharmas, the path of language has ceased.

Entering the letter-gate Da, one realizes the unmoving true suchness of all dharmas.

Entering the letter-gate Da, one realizes that all dharmas, in accordance with reality, are unborn.

Entering the letter-gate Sac Tra, one realizes that the characteristics of subjugation and sustaining in all dharmas are unattainable.

Entering the letter-gate Ca, one realizes that an agent of all dharmas is unattainable.

Entering the letter-gate Ta, one realizes that the time and equality of all dharmas are unattainable.

Entering the letter-gate Ma, one realizes that the nature of self and what belongs to self in all dharmas is unattainable.

Entering the letter-gate Gia, one realizes that the nature of activity and appropriation in all dharmas is unattainable.

Entering the letter-gate Tha, one realizes that the nature of a basis upon which all dharmas depend is unattainable.

Entering the letter-gate Xa, one realizes that the producer and the produced in all dharmas are unattainable.

Entering the letter-gate Thap Phuoc, one realizes that the nature of security in all dharmas is unattainable.

Entering the letter-gate Dat, one realizes that the nature capable of maintaining the realms of all dharmas is unattainable.

Entering the letter-gate Xa, one realizes that the nature of shamatha in all dharmas is unattainable.

Entering the letter-gate Khu, one realizes that the nature of equality, like space, in all dharmas is unattainable.

Entering the letter-gate San, one realizes that the nature of the exhaustion of all dharmas is unattainable.

Entering the letter-gate Tat Da, one realizes that the sustaining nature of all dharmas is unattainable.

Entering the letter-gate Nha, one realizes that the knower and the known in all dharmas are unattainable.

Entering the letter-gate Thich Tha, one realizes that the nature of attachment to the meanings of all dharmas is unattainable.

Entering the letter-gate Ha, one realizes that the nature of always serving as a cause in all dharmas is unattainable.

Entering the letter-gate Bac, one realizes that the nature of destruction in all dharmas is unattainable.

Entering the letter-gate Xuoc, one realizes that the nature of concealing sensual pleasures in all dharmas is unattainable.

Entering the letter-gate Tap Ma, one realizes that the nature of what should be recollected in all dharmas is unattainable.

Entering the letter-gate Hap Pha, one realizes that the nature of calling in all dharmas is unattainable.

Entering the letter-gate Sa, one realizes that all dharmas are free from valor.

Entering the letter-gate Kien, one realizes that the profound and firm equality of all dharmas is unattainable.

Entering the letter-gate Si, one realizes that the nature of accumulated quiescence in all dharmas is unattainable.

Entering the letter-gate Noa, one realizes that all dharmas are free from clamor.

Entering the letter-gate Pha, one realizes that all dharmas have no karmic retribution.

Entering the letter-gate Tac Ca, one realizes that all dharmas are free from the nature of accumulation.

Entering the letter-gate Dat Ta, one realizes that the nature and characteristics of decay and aging in all dharmas are unattainable.

Entering the letter-gate Chuoc, one realizes that all dharmas leave no footprints.

Entering the letter-gate Tra, one realizes that the nature of mutual pursuit and oppression in all dharmas is unattainable.

Entering the letter-gate Trach, one realizes that the ultimate end of all dharmas is unattainable.

Subhuti, you should know: This letter-gate Trach enables one to realize and enter the ultimate limit of the emptiness of dharmas. Apart from these letters, anything that might express the emptiness of dharmas is unattainable. Why? Because the meanings of these letters cannot be proclaimed, cannot be distinctly indicated, cannot be written, cannot be apprehended, and cannot be observed, for they are free from all characteristics.

Subhuti, you should know: Just as space is the destination to which all things return, so too are these letter-gates. The meaning of the emptiness of dharmas enters these gates and is thereby revealed.

Subhuti, you should know: Entering this letter Suy and the others is called entering the letter-gates. Any great bodhisattva who attains skillful wisdom regarding these letter-gates is unobstructed with respect to all sounds and languages that are spoken and expressed, can fully retain the equal emptiness of all dharmas, and attains skillfulness in all forms of speech.

Any great bodhisattva who is able to hear and enter this gateway of letters, ascertain its characteristics, ascertain its phrases, and, having heard it, retain, recite, and master it, expounding it to others without attachment and without seeking fame, gain, honor, or reverence, will, through these causes and conditions, obtain thirty kinds of excellent and beneficial qualities. What are the thirty? Namely, one acquires courageous mindfulness, heightened moral shame and dread of wrongdoing, steadfast strength, comprehension of the purport of the Dharma, superior awakening, excellent wisdom, unobstructed eloquence, the gateway of complete retention, freedom from doubt and uncertainty, the ability to encounter agreeable words without delight and disagreeable words without aversion,

abiding in equanimity without discriminating between high and low, skillful speech toward sentient beings, skill regarding the skandhas, skill regarding the dhatus, skill regarding the ayatanas, skill regarding ultimate truth, skill regarding dependent origination, skill regarding causes, skill regarding conditions, skill regarding dharmas, skill regarding the superior and inferior faculties of beings, skill in the knowledge of others’ minds, skill in the knowledge of supernormal powers, skill in the knowledge of the divine ear, skill in the knowledge that recollects former abodes, skill in the knowledge of birth and death, skill in the knowledge of the exhaustion of the outflows, skill in the knowledge of what is possible and impossible, skill in the knowledge of coming and going,

and skill in the knowledge of the modes of deportment.

These are the thirty excellent and beneficial qualities.

Subhuti, you should know: When practicing the profound prajnaparamita, a great bodhisattva, employing non-apprehension as skillful means, attains this letter-dharani gateway. You should know that this is a characteristic of the Great Vehicle of a great bodhisattva practicing the profound prajnaparamita.

Furthermore, Subhuti! Your next question was: How may it be known that a great bodhisattva is proceeding toward the Great Vehicle? Subhuti, you should know: When great bodhisattvas diligently cultivate the six paramitas and progress from one bhumi to another in this manner, it should be known that those great bodhisattvas are proceeding toward the Great Vehicle.

The Venerable Subhuti then said to the Buddha:

– How does a great bodhisattva diligently cultivate the paramitas and progress from one bhumi to another?

The Buddha told Subhuti:

– A great bodhisattva knows that all dharmas come from nowhere and go nowhere. Why is this? Because all dharmas neither depart nor arrive, neither set forth nor reach a destination. Therefore, all dharmas neither change nor perish. This great bodhisattva neither recollects nor reflects upon the initial bhumi; although cultivating the practices that purify the bhumis, the bodhisattva does not perceive any such bhumi. This is how a great bodhisattva diligently cultivates the six paramitas and progresses from one bhumi to another.

The Venerable Subhuti again said to the Buddha:

– How does a great bodhisattva cultivate the practices that purify the bhumis?

The Buddha told Subhuti:

– While abiding on the first bhumi, great bodhisattvas should skillfully cultivate ten kinds of excellent practices. What are the ten?

First, employing non-apprehension as skillful means, they cultivate the practice of pure and excellent aspiration, because its beneficial characteristic is unapprehendable.

Second, employing non-apprehension as skillful means, they should skillfully cultivate the practice of an impartial mind toward all sentient beings, because all sentient beings are unapprehendable.

Third, employing non-apprehension as skillful means, they should skillfully cultivate all practices of relinquishment and giving, because the giver, the recipient, and the gift are all unapprehendable.

Fourth, employing non-apprehension as skillful means, they should skillfully cultivate the practice of drawing near to spiritual friends, without becoming attached to those spiritual friends.

Fifth, employing non-apprehension as skillful means, they should skillfully cultivate the practice of diligently seeking the true Dharma, because those teachings are unapprehendable.

Sixth, employing non-apprehension as skillful means, they should skillfully cultivate the practice of always wishing to leave the household life, because that relinquishment of the household is unapprehendable.

Seventh, employing non-apprehension as skillful means, they should skillfully cultivate the practice of revering and cherishing the body of a Buddha, because the causes of the excellent marks are unapprehendable.

Eighth, employing non-apprehension as skillful means, they should skillfully cultivate the practice of proclaiming the teachings, because the teachings that are distinguished are unapprehendable.

Ninth, employing non-apprehension as skillful means, they should skillfully cultivate the practice of destroying arrogance and conceit, because all flourishing dharmas are unapprehendable.

Tenth, employing non-apprehension as skillful means, they should skillfully cultivate the practice of always delighting in hearing truthful words, because all speech is unapprehendable.

Subhuti, you should know: While abiding on the first bhumi, great bodhisattvas should skillfully cultivate these ten excellent practices; through them, the first bhumi is swiftly perfected.

Furthermore, Subhuti! While abiding on the second bhumi, great bodhisattvas should cultivate and contemplate eight dharmas so that they may swiftly perfect them. What are the eight?

First, purity of moral discipline. Second, recognizing and repaying kindness. Third, abiding in the power of patient endurance. Fourth, experiencing supreme joy. Fifth, never abandoning sentient beings. Sixth, constantly arousing great compassion. Seventh, studying, obeying, and making offerings to their teachers with reverence and faith, serving them as they would serve the Buddhas. Eighth, diligently cultivating and seeking the paramitas.

Subhuti, you should know: While abiding on the second bhumi, great bodhisattvas should rightly contemplate and diligently cultivate these eight dharmas so that they may swiftly perfect them.

Furthermore, Subhuti! While abiding on the third bhumi, great bodhisattvas should diligently abide in five dharmas. What are the five? First, diligently seeking extensive learning, never becoming weary of the Dharma they have heard, yet not becoming attached to words and letters. Second, constantly practicing the giving of Dharma with an undefiled mind; although teaching beings extensively, they do not become arrogant. Third, planting roots of merit to adorn and purify buddha lands; although dedicating those merits, they do not become arrogant. Fourth, for the sake of transforming sentient beings, never becoming weary or fatigued by beginningless and endless samsara, yet not becoming heedless. Fifth, although abiding in moral shame and dread of wrongdoing, they remain unattached to them.

Subhuti, you should know: While abiding on the third bhumi, great bodhisattvas should constantly abide in these five dharmas and never leave them even temporarily.

Furthermore, Subhuti! While abiding on the fourth bhumi, great bodhisattvas should retain and never relinquish ten dharmas. What are the ten?

First, never abandoning secluded places. Second, always delighting in having few desires. Third, always delighting in contentment. Fourth, never abandoning the dhutanga virtues. Fifth, never abandoning the precepts of training. Sixth, arousing a mind of disenchantment and detachment. Seventh, always delighting in arousing a mind aligned with nirvana. Eighth, always delighting in relinquishing all possessions. Ninth, never allowing the mind to become confused at any time. Tenth, never clinging to any matter.

Subhuti, you should know: While abiding on the fourth bhumi, great bodhisattvas should retain and never relinquish these ten dharmas.

Furthermore, Subhuti! While abiding on the fifth bhumi, great bodhisattvas should remain far removed from ten dharmas. What are the ten?

First, they should remain far removed from household life. Second, they should remain far removed from bhiksunis. Third, they should remain far removed from the homes of the miserly.

Fourth, they should remain far removed from contentious and angry assemblies. Fifth, they should remain far removed from praising themselves and disparaging others. Sixth, they should remain far removed from the ten unwholesome courses of karma.

Seventh, they should remain far removed from overweening pride. Eighth, they should remain far removed from inverted views. Ninth, they should remain far removed from indecision.

Tenth, they should remain far removed from greed, hatred, and delusion.

Subhuti, you should know: While abiding on the fifth bhumi, great bodhisattvas should remain far removed from these ten dharmas.

Furthermore, Subhuti! While abiding on the sixth bhumi, great bodhisattvas should perfect six qualities and should abandon six qualities. What are the six qualities they should perfect?

They should perfect the six paramitas, beginning with generosity. What are the six qualities they should abandon? They should abandon six inferior states of mind.

What are the six? First, they should abandon the mind of a sravaka. Second, they should abandon the mind of a pratyekabuddha.

Third, they should abandon an afflicted and anguished mind. Fourth, they should abandon the displeased and irritated mind that arises upon seeing a beggar approach. Fifth, they should abandon the mind of attachment and regret after giving away their possessions.

Sixth, they should abandon the mind that seeks ways to evade those who come to make requests.

Subhuti, you should know: While abiding on the sixth bhumi, great bodhisattvas should always perfect the six qualities stated first and should abandon the six qualities stated afterward.

Furthermore, Subhuti! While abiding on the seventh bhumi, great bodhisattvas should always abandon twenty qualities and should always perfect twenty qualities.

What are the twenty qualities they should always abandon? First, they should always abandon attachment to a self, up to and including attachment to views. Second, they should always abandon attachment to annihilationism.

Third, they should always abandon attachment to eternalism. Fourth, they should always abandon attachment to perceived characteristics. Fifth, they should always abandon attachment to views.

Sixth, they should always abandon attachment to name-and-form. Seventh, they should always abandon attachment to the skandhas. Eighth, they should always abandon attachment to the ayatanas.

Ninth, they should always abandon attachment to the dhatus. Tenth, they should always abandon attachment to realities. Eleventh, they should always abandon attachment to dependent origination.

Twelfth, they should always abandon attachment to the three realms. Thirteenth, they should always abandon attachment to all dharmas. Fourteenth, they should always abandon attachment to what is reasonable and unreasonable in relation to all dharmas.

Fifteenth, they should always abandon views involving reliance upon the Buddha. Sixteenth, they should always abandon views involving reliance upon the Dharma. Seventeenth, they should always abandon views involving reliance upon the Sangha.

Eighteenth, they should always abandon views involving reliance upon moral discipline. Nineteenth, they should always abandon views involving reliance upon emptiness. Twentieth, they should always abandon weariness and fear regarding the nature of emptiness.

What are the twenty qualities they should always perfect? First, they should always perfect penetrating insight into emptiness. Second, they should always perfect realization of signlessness.

Third, they should always perfect knowledge of wishlessness. Fourth, they should always perfect the purity of the three spheres. Fifth, they should always perfect compassion for sentient beings without attachment to sentient beings.

Sixth, they should always perfect the vision that the nature of all dharmas is equal, without any attachment therein. Seventh, they should always perfect the vision that the nature of all sentient beings is equal, without any attachment therein. Eighth, they should always perfect penetrating insight into the ultimate truth, without any attachment therein.

Ninth, they should always perfect the wisdom of patient acceptance of the non-arising of dharmas. Tenth, they should always perfect the exposition of the truth that all dharmas have one and the same characteristic. Eleventh, they should always perfect the elimination of conceptual discrimination.

Twelfth, they should always perfect freedom from all false appearances. Thirteenth, they should always perfect freedom from all views. Fourteenth, they should always perfect freedom from afflictions.

Fifteenth, they should always perfect skillfulness in cultivating calm abiding and insight. Sixteenth, they should always perfect the disciplining of the nature of mind. Seventeenth, they should always perfect the quiescence of the nature of mind.

Eighteenth, they should always perfect the nature of unobstructed wisdom. Nineteenth, they should always perfect freedom from defiling attachment. Twentieth, they should always perfect the ability to go, according to their heart's aspiration, to various Buddha realms and manifest bodies within the assemblies of the Buddhas there.

Subhuti, you should know: While abiding on the seventh bhumi, great bodhisattvas should abandon the twenty qualities stated first and should always perfect the twenty qualities stated afterward.

Furthermore, Subhuti! While abiding on the eighth bhumi, great bodhisattvas should always perfect four qualities. What are the four? First, they should always perfect penetrating insight into the mental activities of all sentient beings. Second, they should always perfect the playful exercise of supernormal powers. Third, they should always perfect the adornment of their own Buddha realms so that they resemble the Buddha realms they have seen. Fourth, they should always perfect attendance upon and offerings to all Buddhas, the World-Honored Ones, and should contemplate the body of the Tathagata in accordance with reality.

Subhuti, you should know: While abiding on the eighth bhumi, great bodhisattvas should always perfect these four qualities.

Furthermore, Subhuti! While abiding on the ninth bhumi, great bodhisattvas should always perfect four qualities. What are the four? First, they should always perfect the wisdom that knows whether faculties are superior or inferior. Second, they should always perfect the purification and adornment of Buddha realms. Third, they should always perfect constant entry into samadhis such as the illusion-like samadhi. Fourth, they should always perfect the maturation of sentient beings' roots of virtue and enter various realms by teaching and transforming beings.

Subhuti, you should know: While abiding on the ninth bhumi, great bodhisattvas should always perfect these four qualities.

Furthermore, Subhuti! While abiding on the tenth bhumi, great bodhisattvas should always perfect twelve qualities. What are the twelve?

First, they should always perfect the undertaking of boundless great vows so that, wherever they may be, all their aspirations are fulfilled. Second, they should always perfect the wisdom that hears and understands the various sounds of devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others. Third, they should always perfect unobstructed eloquence.

Fourth, they should always perfect the complete entry into the womb. Fifth, they should always perfect complete birth. Sixth, they should always perfect a complete family.

Seventh, they should always perfect a complete lineage. Eighth, they should always perfect a complete retinue. Ninth, they should always perfect a complete physical body.

Tenth, they should always perfect complete renunciation of the household life. Eleventh, they should always perfect the complete adornment of the seat of enlightenment beneath the Bodhi tree. Twelfth, they should always perfect the complete accomplishment of all virtues.

Subhuti, you should know: While abiding on the tenth bhumi, great bodhisattvas should always perfect these twelve qualities.

Subhuti, you should know: Great bodhisattvas who have come to abide on the tenth bhumi fully perfect all the supreme qualities taught by me that they cultivated on the preceding bhumis, and their words accord with those of the Tathagatas without difference.

The Venerable Subhuti said to the Buddha:

– World-Honored One! How do great bodhisattvas, taking non-attainment as skillful means, skillfully cultivate and purify the karma of pure and supreme aspiration?

The Buddha told Subhuti:

– Great bodhisattvas cultivate all excellent roots of virtue with mental attention corresponding to the wisdom of all-knowledge. In this way, great bodhisattvas, taking non-attainment as skillful means, skillfully cultivate and purify the karma of pure and supreme aspiration.

– World-Honored One! How do great bodhisattvas, taking non-attainment as skillful means, skillfully cultivate and purify the karma of equality toward all sentient beings?

– Subhuti! Great bodhisattvas, with mental attention corresponding to the wisdom of all-knowledge, arouse the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity. In this way, great bodhisattvas, taking non-attainment as skillful means, skillfully cultivate and purify the karma of equality toward all sentient beings.

– World-Honored One! How do great bodhisattvas, taking non-attainment as skillful means, skillfully cultivate and purify the karma of relinquishing and giving away everything?

– Subhuti! When great bodhisattvas practice generosity, they make no distinctions among any sentient beings. In this way, great bodhisattvas, taking non-attainment as skillful means, skillfully cultivate and purify all karma of relinquishing and giving.

– Blessed One! How does a great bodhisattva, employing non-attainment as skillful means, skillfully cultivate the practice of associating with good spiritual friends?

– Subhuti! When a great bodhisattva sees good spiritual friends exhorting and guiding sentient beings, causing them to cultivate the knowledge of all knowledge, the bodhisattva immediately draws near to them, reveres, makes offerings to, honors, and praises them, inquires of them concerning the true Dharma, and attends upon them day and night without indolence of mind. This is how a great bodhisattva, employing non-attainment as skillful means, skillfully cultivates the practice of associating with good spiritual friends.

– Blessed One! How does a great bodhisattva, employing non-attainment as skillful means, skillfully cultivate the practice of diligently seeking the true Dharma?

– Subhuti! A great bodhisattva directs the mind in accordance with the knowledge of all knowledge and diligently seeks the Tathagata’s unsurpassed true Dharma, without falling into the stages of the shravakas or pratyekabuddhas. This is how a great bodhisattva, employing non-attainment as skillful means, skillfully cultivates the practice of diligently seeking the true Dharma.

– Blessed One! How should a great bodhisattva, employing non-attainment as skillful means, skillfully cultivate the practice of always aspiring to leave the household life?

– Subhuti! Wherever a great bodhisattva may be born, the bodhisattva becomes disenchanted with the noisy, complicated, oppressive, and stifling household life, which is like a prison, and always delights in the Buddha-Dharma and in the pure life of renunciation, tranquil, unconditioned, and unobstructed like space. This is how a great bodhisattva, employing non-attainment as skillful means, skillfully cultivates the practice of always aspiring to leave the household life.

– Blessed One! How does a great bodhisattva, employing non-attainment as skillful means, skillfully cultivate the practice of revering and cherishing the Buddha’s body?

– Subhuti! After beholding the bodily form of a Buddha, even if only once, a great bodhisattva continually recollects the Buddha until attaining the knowledge of all knowledge. This is how a great bodhisattva, skillfully employing non-attainment as skillful means, skillfully cultivates the practice of revering and cherishing the Buddha’s body.

– Blessed One! How does a great bodhisattva, employing non-attainment as skillful means, skillfully cultivate the practice of propagating the teachings?

– Subhuti! While a Buddha is present in the world and after the Buddha’s nirvana, a great bodhisattva propagates for sentient beings the teachings that are excellent in the beginning, excellent in the middle, and excellent in the end, exquisite in expression and meaning, complete in their purity and perfection, and expressive of the pure holy life. These are sutras, geyas, vyakaranas, gathas, udanas, jatakas, itivrittakas, nidanas, avadanas, vaipulyas, adbhuta-dharmas, and upadeshas. This is how a great bodhisattva, employing non-attainment as skillful means, skillfully cultivates the practice of propagating the teachings.

– Blessed One! How does a great bodhisattva, employing non-attainment as skillful means, skillfully cultivate the practice of destroying pride?

– Subhuti! A great bodhisattva subdues pride with a reverent and humble mind. Consequently, the bodhisattva is not born into a lowly family. This is how a great bodhisattva, employing non-attainment as skillful means, skillfully cultivates the practice of destroying pride.

– Blessed One! How does a great bodhisattva, employing non-attainment as skillful means, skillfully cultivate the practice of always delighting in truthful speech?

– Subhuti! A great bodhisattva speaks only after knowing matters correctly, and the bodhisattva’s words accord with deeds. This is how a great bodhisattva, employing non-attainment as skillful means, skillfully cultivates the practice of always delighting in truthful speech.

Subhuti, you should know that while abiding on the first bhumi, great bodhisattvas should skillfully cultivate these ten supreme practices and bring them swiftly to perfection.

– Blessed One! How does a great bodhisattva purify pure moral discipline?

– Subhuti! A great bodhisattva does not give rise to the mind of a shravaka or pratyekabuddha, or to such other dharmas as transgressing the precepts and obstructing bodhi. This is how a great bodhisattva purifies pure moral discipline.

– Blessed One! How is a great bodhisattva mindful of kindness received and repays it?

– Subhuti! While practicing the supreme practices of a bodhisattva, a great bodhisattva must fittingly repay even the slightest kindness received from another; how much more, then, should the bodhisattva fittingly repay a great kindness? This is how a great bodhisattva is mindful of kindness received and repays it.

– Blessed One! How does a great bodhisattva abide in the power of patient endurance?

– Subhuti! Even if all sentient beings wished to harm and destroy a great bodhisattva, the bodhisattva would never give rise to a mind of anger or harm toward them. This is how a great bodhisattva abides in the power of patient endurance.

– Blessed One! How does a great bodhisattva experience supreme joy?

– Subhuti! When a great bodhisattva sees sentient beings mature in the practices of the Three Vehicles, the bodhisattva rejoices deeply. This is how a great bodhisattva experiences supreme joy.

– Blessed One! How does a great bodhisattva not forsake sentient beings?

– Subhuti! A great bodhisattva always universally rescues all sentient beings, causing them to escape suffering and calamity. This is how a great bodhisattva does not forsake sentient beings.

– Blessed One! How does a great bodhisattva constantly arouse great compassion?

– Subhuti! While practicing the supreme practices of a bodhisattva, a great bodhisattva thinks: “For the benefit of all sentient beings, even if for as many kalpas as there are immeasurable and innumerable grains of sand in the Ganges I must undergo many grave sufferings in the great hells—being burned, boiled, hacked, cut, suspended, ground, pounded, and so forth—and must endure immeasurable torments such as these, until I cause those various kinds of sentient beings to ride in the Tathagata Vehicle and enter nirvana, I shall do so. I shall continue in this way until the realm of all sentient beings is exhausted, yet my mind of great compassion shall never become weary.” This is how a great bodhisattva constantly arouses great compassion.

– Blessed One! How does a great bodhisattva, with a mind of reverence and faith toward teachers and elders, constantly attend upon and make offerings to them as though attending upon the Buddhas?

– Subhuti! Because a great bodhisattva seeks unsurpassed, complete, perfect enlightenment, the bodhisattva reveres and follows teachers and elders without becoming attached to them. This is how a great bodhisattva, with a mind of reverence and faith toward teachers and elders, constantly attends upon and makes offerings to them as though attending upon the Buddhas.

– Blessed One! How does a great bodhisattva diligently seek to cultivate the paramitas?

– Subhuti! A great bodhisattva single-mindedly studies and cultivates all the paramitas, paying no heed to other matters, in order to bring all sentient beings to maturity. This is how a great bodhisattva diligently seeks to cultivate the paramitas.

Subhuti, you should know that while abiding on the second bhumi, great bodhisattvas should contemplate and train in these eight dharmas, bringing them swiftly to perfection.

– Blessed One! How does a great bodhisattva diligently seek extensive learning, never becoming weary of the Dharma heard, yet also not becoming attached to words and letters?

– Subhuti! A great bodhisattva arouses diligent vigor and thinks: “Whatever true Dharma all Tathagatas, Arhats, Perfectly Awakened Ones in this Buddha-land or throughout the worlds of the ten directions have taught, I shall listen to, retain, read, recite, study, and cultivate to its ultimate completion, allowing nothing to be omitted, yet without becoming attached to its words and letters.” This is how a great bodhisattva diligently seeks extensive learning, never becoming weary of the Dharma heard, yet also not becoming attached to words and letters.

– Blessed One! How does a great bodhisattva, with an undefiled mind, constantly practice the gift of Dharma, widely extending the work of teaching and transforming beings without becoming conceited?

– Subhuti! A great bodhisattva teaches the true Dharma to sentient beings not for the sake of dedicating the roots of goodness thereby produced toward the fruit of bodhi, much less for the sake of seeking anything else. Although extensively teaching and transforming beings, the bodhisattva does not become careless or arrogant. This is how a great bodhisattva, with an undefiled mind, constantly practices the gift of Dharma, widely extending the work of teaching and transforming beings without becoming conceited.

– Blessed One! How does a great bodhisattva plant roots of goodness in order to adorn and purify a Buddha-land, dedicating them accordingly yet without becoming conceited?

– Subhuti! Those great bodhisattvas who courageously and vigorously cultivate roots of virtue, wishing to adorn and purify Buddha-lands and to purify their own minds and the minds of all beings, yet do so without becoming conceited—these are great bodhisattvas who plant roots of virtue to adorn and purify Buddha-lands and dedicate them accordingly, yet do not become conceited.

– Blessed One! How do great bodhisattvas, for the sake of teaching and transforming sentient beings, remain unwearied by beginningless birth and death without becoming heedless or arrogant?

– Subhuti! Those great bodhisattvas who, wishing to bring all sentient beings to maturity, plant roots of virtue and adorn and purify Buddha-lands, and who, until they have perfected the wisdom of all-knowledge and fully accomplished all Buddha-Dharmas, remain entirely unwearied and unfatigued even though they must endure boundless births and deaths and great hardship, and who likewise do not become conceited—these are great bodhisattvas who, for the sake of teaching and transforming sentient beings, remain unwearied by boundless birth and death without becoming heedless or arrogant.

– Blessed One! How do great bodhisattvas possess a sense of shame yet remain unattached?

– Subhuti! Those great bodhisattvas who single-mindedly seek unsurpassed, complete awakening and, because they are fully endowed with a sense of shame, resolutely refrain from producing thoughts associated with the shravaka or pratyekabuddha paths, yet neither become attached in this regard nor grow weary and disparage them—these are great bodhisattvas who possess a sense of shame yet remain unattached.

Subhuti, you should know that when great bodhisattvas abide on the third ground, they should abide in these five dharmas and diligently and vigorously cultivate them so that they may swiftly attain perfection.

– Blessed One! How do great bodhisattvas dwell in secluded places and never abandon them?

– Subhuti! Those great bodhisattvas who, in seeking unsurpassed, complete awakening, have transcended the stages of the shravakas and pratyekabuddhas, yet never abandon secluded places—these are great bodhisattvas who dwell in secluded places and never abandon them.

– Blessed One! How do great bodhisattvas always delight in having few desires?

– Subhuti! Great bodhisattvas do not seek unsurpassed, complete awakening for their own sake, much less do they seek worldly things or the attainments of the Two Vehicles. These are great bodhisattvas who always delight in having few desires.

– Blessed One! How do great bodhisattvas always delight in contentment?

– Subhuti! Those great bodhisattvas who single-mindedly seek unsurpassed, complete awakening and therefore do not cling to other matters—these are great bodhisattvas who always delight in contentment.

– Blessed One! How do great bodhisattvas never relinquish the virtues of the dhuta practices?

– Subhuti! Those great bodhisattvas who carefully contemplate the patient acceptance of dharmas within the Buddha’s profound teaching—these are great bodhisattvas who never relinquish the virtues of the dhuta practices.

– Blessed One! How do great bodhisattvas never abandon the precepts in which they have trained?

– Subhuti! Those great bodhisattvas who steadfastly uphold the precepts in which they have trained, neither altering them nor grasping at their characteristics—these are great bodhisattvas who never abandon the precepts in which they have trained.

– Blessed One! How do great bodhisattvas become deeply disenchanted with and wish to distance themselves from sensual pleasures?

– Subhuti! Those great bodhisattvas who do not give rise to desire for enticing sensual pleasures—these are great bodhisattvas who become disenchanted with and wish to distance themselves from sensual pleasures.

– Blessed One! How do great bodhisattvas always wish to arouse a mind concordant with nirvana?

– Subhuti! Those great bodhisattvas who fully understand that all dharmas are perpetually unconditioned—these are great bodhisattvas who always wish to arouse a mind concordant with nirvana.

– Blessed One! How do great bodhisattvas always wish to relinquish all things?

– Subhuti! Those great bodhisattvas who never grasp at internal or external dharmas—these are great bodhisattvas who always wish to relinquish all things.

– Blessed One! How do great bodhisattvas remain free from delusion at all times?

– Subhuti! Those great bodhisattvas whose minds abide with respect to the various consciousnesses without becoming attached—these are great bodhisattvas who remain free from delusion at all times.

– Blessed One! How do great bodhisattvas remain free from attachment to all matters?

– Subhuti! Those great bodhisattvas who entertain no conceptual thought concerning any matter—these are great bodhisattvas who remain free from attachment to all matters.

– Subhuti, you should know that when great bodhisattvas abide on the fourth ground, they must constantly uphold these ten dharmas without relinquishing them even temporarily.

– Blessed One! How do great bodhisattvas distance themselves from household life?

– Subhuti! Those great bodhisattvas who by nature delight in traveling throughout the lands of the Buddhas and, wherever they are born, wish to leave the household life, shave off their hair and beard, carry an alms bowl, wear the three Dharma robes, and manifest as shramanas—these are great bodhisattvas who distance themselves from household life.

– Blessed One! How should great bodhisattvas distance themselves from bhikshunis?

– Subhuti! Those great bodhisattvas who always distance themselves from bhikshunis, who do not dwell together with them even for a very short time, and who do not give rise to unwholesome thoughts concerning them—these are great bodhisattvas who distance themselves from bhikshunis.

– Blessed One! How should great bodhisattvas distance themselves from miserly households?

– Subhuti! Those great bodhisattvas who reflect thus: “For the long-lasting benefit and happiness of all sentient beings, I should enable these sentient beings, through the power of their merit, to obtain such excellent benefactors. Therefore, I must not be miserly or jealous in this regard.” Having reflected in this way, they distance themselves from miserly households. These are great bodhisattvas who distance themselves from miserly households.

– Blessed One! How should great bodhisattvas distance themselves from assemblies given to angry disputes?

– Subhuti! Those great bodhisattvas who reflect thus: “In assemblies composed of shravakas and pratyekabuddhas, essential teachings concordant with the Two Vehicles are taught, which could cause me to lose the mind of great awakening. Therefore, I must resolutely distance myself from such assemblies.”

They further reflect thus: “Those who are prone to anger and dispute can cause sentient beings to give rise to wrath and harmful intent and to create many kinds of evil, unwholesome karma. Such conduct is contrary even to favorable destinies, how much more so to great awakening. Therefore, I must resolutely distance myself from anger and dispute.” These are great bodhisattvas who should distance themselves from assemblies given to angry disputes.

– Blessed One! How should great bodhisattvas distance themselves from praising themselves and disparaging others?

– Subhuti! Those great bodhisattvas who do not perceive any internal or external dharma and who distance themselves from praising themselves and disparaging others—these are great bodhisattvas who should distance themselves from praising themselves and disparaging others.

– Blessed One! How should great bodhisattvas distance themselves from the ten unwholesome courses of karma?

– Subhuti! Those great bodhisattvas who reflect thus: “If these ten evils obstruct even the wholesome realms of gods and humans, how much more must they obstruct the Noble Path and great awakening. Therefore, I must resolutely distance myself from them.” These are great bodhisattvas who should distance themselves from the ten unwholesome courses of karma.

– Blessed One! How should great bodhisattvas distance themselves from overweening pride?

– Subhuti! Those great bodhisattvas who perceive absolutely no internal or external dharma on account of which overweening pride could arise, and who therefore resolutely distance themselves from such overweening pride—these are great bodhisattvas who should distance themselves from overweening pride.

– Blessed One! How should great bodhisattvas distance themselves from cognitive inversions?

– Subhuti! Those great bodhisattvas who contemplate all cognitive inversions as utterly unobtainable and therefore resolutely distance themselves from cognitive inversions—these are great bodhisattvas who should distance themselves from cognitive inversions.

– Blessed One! How should great bodhisattvas distance themselves from doubt?

– Subhuti! Those great bodhisattvas who discern that doubt is utterly unobtainable and therefore resolutely distance themselves from doubt—these are great bodhisattvas who should distance themselves from doubt.

– Blessed One! How should great bodhisattvas distance themselves from greed, hatred, and delusion?

– Subhuti! Any great bodhisattva who sees absolutely no greed, hatred, or delusion should therefore abandon these three poisons. This is how a great bodhisattva should abandon greed, hatred, and delusion.

Subhuti, you should know: When abiding on the fifth ground, great bodhisattvas should always abandon these ten dharmas, neither drawing near to them nor cultivating them.

– Blessed One! How should a great bodhisattva perfect the six paramitas?

– Subhuti! Any great bodhisattva who perfects the six paramitas surpasses the stages of the hearers, pratyekabuddhas, and so forth. By abiding in these six paramitas, the noble assemblies of the Three Vehicles can transcend the five kinds of knowable objects and reach the shore of awakening. What are the five? First, the past; second, the future; third, the present; fourth, the unconditioned; and fifth, the inexpressible. Therefore, great bodhisattvas must certainly perfect the six paramitas of generosity and so forth. This is how a great bodhisattva should perfect the six paramitas.

– Blessed One! How should a great bodhisattva abandon the mind of a hearer?

– Subhuti! A great bodhisattva should think: “The mind of the Hearer Vehicle is not the path by which unsurpassed, complete awakening is realized and therefore should be abandoned. Why? Because it is weary of birth and death.” This is how a great bodhisattva should abandon the mind of a hearer.

– Blessed One! How should a great bodhisattva abandon the mind of a pratyekabuddha?

– Subhuti! A great bodhisattva should think: “The mind of the Pratyekabuddha Vehicle is not the path by which unsurpassed, complete awakening is realized and therefore should be abandoned. Why? Because it delights in nirvana.” This is how a great bodhisattva should abandon the mind of a pratyekabuddha.

– Blessed One! How should a great bodhisattva abandon the afflicted mind?

– Subhuti! A great bodhisattva should form this thought: “The afflicted mind, because it fears birth and death, is not the path by which unsurpassed, complete awakening is realized; therefore, the afflicted mind should be abandoned. Why? Because it fears birth and death.” This is how a great bodhisattva should abandon the afflicted mind.

– Blessed One! How should a great bodhisattva abandon the sorrowful and joyless mind that arises whenever someone comes to beg?

– Subhuti! A great bodhisattva should think: “This sorrowful and joyless mind is not the path by which unsurpassed, complete awakening is realized and therefore should be abandoned. Why? Because it is contrary to loving-kindness and compassion.” This is how a great bodhisattva should abandon the sorrowful and joyless mind that arises whenever someone comes to beg.

– Blessed One! How should a great bodhisattva abandon the mind of regret, sorrow, and remorse concerning possessions already given away?

– Subhuti! A great bodhisattva should think: “This regretful mind is not the path by which unsurpassed, complete awakening is realized and therefore should be abandoned. Why? Because it is contrary to my original vow. That is, when I first generated the mind of awakening, I made this vow: ‘I shall give away all my possessions according to whatever those who come to beg may seek, and I shall not allow them to lack anything.’ Since I have now given them away, why should I still feel regret?” This is how a great bodhisattva should abandon the mind of regret concerning possessions already given away.

– Blessed One! How should a great bodhisattva abandon the mind that seeks ways to hide from those who come to beg?

– Subhuti! A great bodhisattva should think: “This evasive mind is not the path by which unsurpassed, complete awakening is realized and therefore should be abandoned. Why? Because it is contrary to my original vow. That is, when I first generated the mind of awakening, I made this vow: ‘Whoever comes to beg for my possessions, I shall give to them according to their needs and shall not allow them to lack anything.’ Why, then, should I now hide from them?” This is how a great bodhisattva should abandon the mind that hides from those who come to beg.

Subhuti, you should know: When abiding on the sixth ground, great bodhisattvas should always perfect the six dharmas stated earlier and abandon the six dharmas stated afterward, yet without any grasping therein.

Fascicle 490

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