大般若波羅蜜多經

XXVI. CHAPTER ON SKILLFUL MEANS

01

At that time, Subhuti thought: Thus, prajnaparamita is exceedingly profound, and the unsurpassed, complete and perfect enlightenment of all Buddhas is also profound. I shall ask the Buddha about these two profound meanings. Having thought this, Subhuti addressed the Buddha:

“Blessed One! Profound prajnaparamita is precisely the unsurpassed, complete and perfect enlightenment of all Buddhas. The unsurpassed, complete and perfect enlightenment of all Buddhas is precisely profound prajnaparamita. Thus, both profound prajnaparamita and the unsurpassed, complete and perfect enlightenment of all Buddhas are exceedingly profound and inexhaustible. Why, then, are these two said to be inexhaustible?”

The Buddha said:

“Subhuti! Profound prajnaparamita and the unsurpassed, complete and perfect enlightenment of all Buddhas are both like space and are inexhaustible; therefore, they are said to be inexhaustible.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How should great bodhisattvas bring forth prajnaparamita?”

The Buddha said:

“Subhuti! Great bodhisattvas should contemplate form as inexhaustible in order to bring forth prajnaparamita. They should contemplate feeling, perception, formations, and consciousness as inexhaustible in order to bring forth prajnaparamita. In full, up to and including the wisdom of all-knowledge, they should contemplate it as inexhaustible in order to bring forth prajnaparamita.

“Furthermore, Subhuti! Great bodhisattvas should contemplate form as inexhaustible like space in order to bring forth prajnaparamita. They should contemplate feeling, perception, formations, and consciousness as inexhaustible like space in order to bring forth prajnaparamita. In full, up to and including the wisdom of all-knowledge, they should contemplate it as inexhaustible like space in order to bring forth prajnaparamita.

“Furthermore, Subhuti! Great bodhisattvas should contemplate formations conditioned by ignorance as inexhaustible like space in order to bring forth prajnaparamita. They should contemplate consciousness conditioned by formations as inexhaustible like space in order to bring forth prajnaparamita.

They should contemplate name-and-form conditioned by consciousness as inexhaustible like space in order to bring forth prajnaparamita. They should contemplate the six ayatanas conditioned by name-and-form as inexhaustible like space in order to bring forth prajnaparamita. They should contemplate contact conditioned by the six ayatanas as inexhaustible like space in order to bring forth prajnaparamita.

They should contemplate feeling conditioned by contact as inexhaustible like space in order to bring forth prajnaparamita. They should contemplate craving conditioned by feeling as inexhaustible like space in order to bring forth prajnaparamita. They should contemplate clinging conditioned by craving as inexhaustible like space in order to bring forth prajnaparamita.

They should contemplate becoming conditioned by clinging as inexhaustible like space in order to bring forth prajnaparamita. They should contemplate birth conditioned by becoming as inexhaustible like space in order to bring forth prajnaparamita. They should contemplate aging and death, sorrow, lamentation, pain, grief, and distress conditioned by birth as inexhaustible like space in order to bring forth prajnaparamita.

“Subhuti, you should know! Great bodhisattvas bring forth prajnaparamita in this way.

“Subhuti, you should know! Great bodhisattvas contemplate the twelve links of dependent origination while remaining free from the two extremes. This is the sublime contemplation unique to those great bodhisattvas.

“Subhuti, you should know! Seated upon the vajra seat beneath the Bodhi tree, great bodhisattvas contemplate the twelve links of dependent origination as they truly are, like space and inexhaustible, and thereby immediately attain the wisdom of all-knowledge.

“Subhuti, you should know! If a great bodhisattva practices profound prajnaparamita by way of the aspect of being inexhaustible like space and contemplates the twelve links of dependent origination as they truly are, that bodhisattva will not fall to the stage of a sravaka or pratyekabuddha and will swiftly realize unsurpassed, complete and perfect enlightenment.

“Subhuti, you should know! If good men and others established in the bodhisattva vehicle regress from unsurpassed, complete and perfect enlightenment, it is entirely because they do not rely upon skillful attention to bring forth prajnaparamita and therefore do not clearly understand how a great bodhisattva practices prajnaparamita by way of the aspect of being inexhaustible like space, contemplating the twelve links of dependent origination as they truly are in order to bring forth prajnaparamita.

“Subhuti, you should know! If any good men and others established in the bodhisattva vehicle regress from unsurpassed, complete and perfect enlightenment, it is entirely because they have departed from the skillful means for bringing forth prajnaparamita.

“Subhuti, you should know! If great bodhisattvas do not regress from unsurpassed, complete and perfect enlightenment, it is entirely because they rely upon skillful means to bring forth prajnaparamita. Through these skillful means, those great bodhisattvas practice prajnaparamita and bring forth prajnaparamita by way of the aspect of being inexhaustible like space, contemplating the twelve links of dependent origination as they truly are. Through these causes and conditions, those great bodhisattvas swiftly perfect prajnaparamita.

“Subhuti, you should know! When great bodhisattvas contemplate the Dharma of dependent origination in this way, they do not see any dharma arising without a cause. They do not see any dharma ceasing without a cause. They do not see any dharma possessing an intrinsic nature or characteristic that permanently abides, neither arising nor ceasing. They do not see any dharma as a self or a sentient being, and, in full, up to and including a knower or a seer. They do not see any dharma as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded.

“Subhuti, you should know! Great bodhisattvas always contemplate dependent origination in this way while practicing prajnaparamita.

“Subhuti, you should know! At times, a great bodhisattva contemplates the Dharma gateway of dependent origination as it truly is while practicing prajnaparamita. At such a time, the great bodhisattva does not see the skandha of form, up to and including the skandha of consciousness, as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded. In full, up to and including the wisdom of all-knowledge, the bodhisattva does not see it as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded.

“Subhuti, you should know! At times, when a great bodhisattva practices profound prajnaparamita, although the great bodhisattva practices prajnaparamita, the bodhisattva does not see any practice of prajnaparamita; nor does the bodhisattva see any dharma that could perceive the practice of prajnaparamita; nor does the bodhisattva see any such non-seeing. Although practicing the paramitas of meditative concentration, diligence, patience, pure morality, and generosity, the bodhisattva does not see any practice of the paramita of meditative concentration, up to and including the paramita of generosity; nor does the bodhisattva see any dharma that could perceive the practice of the paramita of meditative concentration, up to and including the paramita of generosity;

nor does the bodhisattva see any such non-seeing.

In full, although cultivating the wisdom of all-knowledge, the bodhisattva does not see any cultivation of the wisdom of all-knowledge; nor does the bodhisattva see any dharma that could perceive the cultivation of the wisdom of all-knowledge; nor does the bodhisattva see any such non-seeing.

“Subhuti, you should know! With regard to all dharmas, great bodhisattvas practice prajnaparamita by taking non-attainment as their skillful means.

“Subhuti, you should know! At times, when a great bodhisattva practices prajnaparamita with regard to all dharmas by taking non-attainment as skillful means, Mara suffers greatly, as though pierced by a poisoned arrow. Just as a person whose parents have died suffers in body and mind, so too does Mara suffer.”

The Venerable Subhuti addressed the Buddha:

– Blessed One! When one evil Māra sees great bodhisattvas cultivating prajnaparamita by taking non-apprehension as the skillful means with regard to all dharmas, does that Māra suffer greatly, as though pierced by a poisoned arrow, or do all the evil Māras throughout the trichiliocosm suffer likewise?

The Buddha said:

– Subhuti! All the evil Māras throughout the entire trichiliocosm suffer likewise. None of those evil Māras can remain at ease in their own abode.

Subhuti, you should know! Great bodhisattvas should constantly abide in the practice and pure abiding of profound prajnaparamita. When great bodhisattvas constantly abide in the practice and pure abiding of profound prajnaparamita, if worldly beings, devas, humans, asuras, and others seek to find faults in them, they will never succeed, nor will they be able to disturb or obstruct them.

Therefore, Subhuti! If great bodhisattvas wish to attain unsurpassed, complete and perfect enlightenment, they should diligently and energetically abide in the practice and pure abiding of profound prajnaparamita.

Subhuti, you should know! If great bodhisattvas rightly abide in the practice and pure abiding of profound prajnaparamita, they can bring to perfection the paramitas of generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajna. If great bodhisattvas rightly cultivate profound prajnaparamita, they can thereby cultivate all the paramitas to complete perfection.

At that time, Subhuti addressed the Buddha:

– Blessed One! How should great bodhisattvas rightly cultivate profound prajnaparamita so that they can bring to perfection the paramitas of generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajna?

The Buddha said:

– Subhuti! When great bodhisattvas cultivate profound prajnaparamita without error or inversion, they practice generosity through prajna with a mind corresponding to the knowledge of all-knowing wisdom, and dedicate this merit together with all sentient beings to the knowledge of all-knowing wisdom.

Subhuti, you should know! Great bodhisattvas who rightly cultivate profound prajnaparamita can bring to perfection the paramitas of generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajna.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How do great bodhisattvas abide in the paramita of generosity in such a way that it also encompasses pure morality through prajnaparamita?

The Buddha said:

– Great bodhisattvas practice generosity with minds free from attachment and avarice, and dedicate this generosity together with all sentient beings to the knowledge of all-knowing wisdom. Toward sentient beings, their bodily, verbal, and mental actions are imbued with loving-kindness, and they abandon immoral conduct. This is how great bodhisattvas abide in the paramita of generosity in such a way that it also encompasses the paramita of pure morality. When great bodhisattvas practice generosity with minds free from attachment and avarice and dedicate this generosity together with all sentient beings to the knowledge of all-knowing wisdom, if the recipients or other sentient beings unjustly revile, insult, or harm them, the bodhisattvas do not give rise to anger, nor do they wish to retaliate against or harm them through bodily or verbal actions. They give rise only to loving-kindness, compassion, and sympathy for them, and humbly apologize with gentle words. This is how great bodhisattvas abide in the paramita of generosity in such a way that it also encompasses the paramita of patient acceptance.

When great bodhisattvas practice generosity with minds free from attachment and avarice and dedicate this generosity together with all sentient beings to the knowledge of all-knowing wisdom, if the recipients or other sentient beings unjustly revile or insult them, the bodhisattvas then think: People who create such kinds of karma will themselves receive the corresponding karmic results. I should not contend or vie with them and thereby neglect the cultivation of my own karma.

They further think: Toward those persons and other sentient beings, I should increase my equanimity and my generosity, giving without regret. Having thought thus, they purify body and mind and energetically practice generosity. This is how great bodhisattvas abide in the paramita of generosity in such a way that it also encompasses the paramita of vigor.

When great bodhisattvas practice generosity with minds free from attachment and avarice and dedicate this generosity equally together with all sentient beings to the knowledge of all-knowing wisdom, their minds remain undistracted with regard to the recipients and other objects. They seek neither the pleasures of the three realms nor the attainments of the Two Vehicles, but seek only Buddhahood. This is how great bodhisattvas abide in the paramita of generosity in such a way that it also encompasses the paramita of meditative concentration.

When great bodhisattvas practice generosity with minds free from attachment and avarice and dedicate this generosity together with all sentient beings to the knowledge of all-knowing wisdom, they contemplate the recipients, the donors, and the gifts as all being like illusions. They do not perceive this generosity as causing either loss or benefit to sentient beings, and they fully comprehend that all dharmas are entirely empty and cannot be apprehended. This is how great bodhisattvas abide in the paramita of generosity in such a way that it also encompasses prajnaparamita.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How do great bodhisattvas abide in the paramita of pure morality in such a way that it also encompasses generosity through prajnaparamita?

The Buddha said:

– Subhuti! When great bodhisattvas abide in the paramita of pure morality, their bodies are fully endowed with moral discipline, their speech is fully endowed with moral discipline, and their minds are fully endowed with moral discipline, and thus they create meritorious karma. Through this meritorious karma, they abstain from killing through wrong views. They do not seek the attainments of the shravakas or pratyekabuddhas, but seek only unsurpassed, complete and perfect enlightenment. At that time, abiding in pure morality, the bodhisattvas extensively practice charitable giving: to sentient beings needing food they give food, to those needing drink they give drink, and whatever articles they need, they give them those articles. They further dedicate these roots of virtue from generosity equally together with all sentient beings to unsurpassed, complete and perfect enlightenment, without seeking the attainments of the shravakas or pratyekabuddhas. This is how great bodhisattvas abide in the paramita of pure morality in such a way that it also encompasses the paramita of generosity.

When great bodhisattvas abide in the paramita of pure morality, even if sentient beings were to rush upon them, cut their bodies into pieces, and carry the pieces away, the bodhisattvas would not give rise to even a single thought of anger toward them. They would think only: I have now obtained a great benefit, for I have relinquished this foul and perilous body and will attain the Buddha's pure vajra body. This is how great bodhisattvas abide in the paramita of pure morality in such a way that it also encompasses the paramita of patient acceptance.

When great bodhisattvas abide in the paramita of pure morality, they remain constantly and uninterruptedly vigorous in body and mind, don the armor of great compassion, and make this vast vow: “All sentient beings are submerged and wandering in the ocean of suffering. I shall rescue them and lead them to the shore of the ambrosial nirvana.” This is how great bodhisattvas abide in the paramita of pure morality in such a way that it also encompasses the paramita of vigor.

When great bodhisattvas abide in the paramita of pure morality, although they enter the first meditative concentration through the attainment of the cessation of perception and feeling, they do not fall into the attainments of the shravakas or pratyekabuddhas, nor do they realize the ultimate reality; through the power of their former vows, they continue to remain in existence. They further think: Sentient beings are submerged in the ocean of suffering and cannot extricate themselves.

Now that I abide in pure morality, I shall employ skillful means to develop supernormal powers and meditative concentration, and I shall certainly rescue sentient beings and establish them upon the shore of nirvana, which is permanent bliss. This is how great bodhisattvas abide in the paramita of pure morality in such a way that it also encompasses the paramita of meditative concentration.

If a great bodhisattva abides in the perfection of pure morality, they perceive no dharma as conditioned or unconditioned, as possessing marks or being markless, or as numerable or innumerable. They contemplate only that all dharmas are inseparable from suchness, and so forth, up to the realm of the inconceivable, as extensively explained. Yet suchness and the rest are themselves also unobtainable. Through the skillful means of this prajnaparamita, the bodhisattva does not fall to the stages of the shravakas or pratyekabuddhas, but proceeds solely toward unsurpassed, complete enlightenment. This is a great bodhisattva abiding in the perfection of pure morality that encompasses the perfection of wisdom.

The Venerable Subhuti said to the Buddha:

– Blessed One! How does a great bodhisattva abide in the perfection of patience that encompasses the perfection of generosity through the perfection of wisdom?

The Buddha said:

– Subhuti! A great bodhisattva abides in the perfection of patience from the initial generation of the aspiration until seated upon the seat of enlightenment. During that time, if sentient beings should come and unjustly slander, despise, and revile the bodhisattva, or even cut the bodhisattva's body into pieces and carry them away, the bodhisattva does not become angry in the least, but thinks only: These sentient beings are truly pitiable. Afflictive poisons disturb their bodies and minds; they have no freedom, no refuge, no one to rescue them, and are tormented by poverty and deprivation. I should give them such necessities as food, drink, clothing, and other articles. The bodhisattva then dedicates the roots of goodness from this generosity equally to all sentient beings, so that together they may attain unsurpassed, complete enlightenment, taking non-apprehension as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from the threefold thought: who dedicates, to what the dedication is made, and what is dedicated. This is a bodhisattva abiding in the perfection of patience that encompasses the perfection of generosity.

If a great bodhisattva abides in the perfection of patience from the initial generation of the aspiration until seated upon the seat of enlightenment, then throughout that time the bodhisattva should not harm any sentient being, even to preserve their own life, and should not entertain any evil or wrong views. While cultivating pure morality in this way, the bodhisattva does not seek the stages of the shravakas or pratyekabuddhas.

The bodhisattva further dedicates those roots of goodness from pure morality equally to all sentient beings, so that together they may attain unsurpassed, complete enlightenment, taking non-apprehension as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from the threefold thought: who dedicates, to what the dedication is made, and what is dedicated. This is a bodhisattva abiding in the perfection of patience that encompasses the perfection of pure morality.

If a great bodhisattva abiding in the perfection of patience gives rise to courageous and surpassing diligence, the bodhisattva constantly thinks: If a sentient being who can be liberated dwells one yojana away, ten, one hundred, or even immeasurable yojanas away, or beyond one world, ten, one hundred, or even immeasurable worlds, I shall certainly go there and employ skillful means to teach and transform that being, causing them to undertake and uphold the eight precepts, the five precepts, the ten precepts, or the complete monastic precepts; or causing them to abide in the fruit of stream-entry, once-returning, non-returning, or arhatship; or to abide in pratyekabuddha enlightenment; or causing them to abide in the bodhisattva stage through unsurpassed, complete enlightenment.

I would not grow weary even for this; how much less would I grow weary of teaching and transforming immeasurable, countless, and boundless sentient beings so that they all attain benefit and happiness? The bodhisattva further dedicates these roots of goodness from diligence equally to all sentient beings, so that together they may attain unsurpassed, complete enlightenment, taking non-apprehension as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from the threefold thought: who dedicates, to what the dedication is made, and what is dedicated.

This is a bodhisattva abiding in the perfection of patience that encompasses the perfection of diligence.

If a great bodhisattva abides in the perfection of patience with an undistracted mind, the bodhisattva abandons sensual desire and evil, unwholesome dharmas and, with applied thought and sustained thought, enters the first dhyana, which is born of seclusion and accompanied by joy and bliss; and so forth, as extensively explained, up to the attainment of the cessation of perception and feeling. The states of mind and mental factors that arise within these concentrations are all conjoined with every root of goodness.

The bodhisattva further dedicates them equally to all sentient beings, so that together they may attain unsurpassed, complete enlightenment, taking non-apprehension as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from the threefold thought: who dedicates, to what the dedication is made, and what is dedicated. With regard to all the dhyanas and their constituent factors, there is no apprehension whatsoever.

This is a great bodhisattva abiding in the perfection of patience that encompasses the perfection of meditative concentration.

If a great bodhisattva abides in the perfection of patience and cultivates prajnaparamita, then among all dharmas the bodhisattva abides contemplating dharmas as dharmas. Although contemplating all dharmas through the mode of complete detachment, the mode of quiescence, the mode of inexhaustibility, or the mode of permanent cessation, the bodhisattva does not directly realize the nature of those dharmas until seated upon the seat of enlightenment and attaining unsurpassed, complete enlightenment.

Having risen from that seat, the bodhisattva turns the wondrous Dharma wheel, bringing benefit and happiness to sentient beings. The bodhisattva further dedicates these roots of goodness from sublime wisdom equally to all sentient beings, so that together they may attain unsurpassed, complete enlightenment, taking non-apprehension as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from the threefold thought: who dedicates, to what the dedication is made, and what is dedicated.

This is a great bodhisattva abiding in the perfection of patience that encompasses the perfection of wisdom.

The Venerable Subhuti said to the Buddha:

– Blessed One! How does a great bodhisattva abide in the perfection of diligence that encompasses the perfection of generosity through the perfection of wisdom?

The Buddha said:

– Subhuti! If a great bodhisattva abides in the perfection of diligence, exerting body and mind without indolence and seeking wholesome dharmas without weariness, the bodhisattva constantly thinks: I shall certainly attain the knowledge of all-knowing wisdom; it is impossible that I shall not attain it. Wishing to benefit all sentient beings, that great bodhisattva makes this vow: “If a sentient being dwells one yojana away, ten, one hundred, or even immeasurable yojanas away, or beyond one world, ten, one hundred, or even immeasurable worlds, whoever is ready to be liberated, I shall certainly go there and employ skillful means to teach and transform that being. If the person is a good man of the bodhisattva vehicle, I shall cause him to abide in unsurpassed, complete enlightenment. If he is a good man of the shravaka vehicle, I shall cause him to abide in the fruit of stream-entry, once-returning, non-returning, or arhatship. If he is a good man of the pratyekabuddha vehicle, I shall cause him to abide in pratyekabuddha enlightenment. If they are other sentient beings, I shall cause them to abide in the ten wholesome courses of karma. Thus, through skillful means, I shall provide them fully with the gift of Dharma and material gifts, causing them to be entirely satisfied and fulfilled.” The bodhisattva further dedicates these roots of goodness from generosity equally to all sentient beings, so that together they may attain unsurpassed, complete enlightenment, without seeking the stages of the shravakas or pratyekabuddhas, and taking non-apprehension as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from the threefold thought: who dedicates, to what the dedication is made, and what is dedicated. This is a great bodhisattva abiding in the perfection of diligence that encompasses the perfection of generosity.

If a great bodhisattva, abiding in the perfection of vigor from the first arising of the aspiration until seated at the seat of enlightenment, personally abstains from killing through wrong views, encourages others to abstain from killing through wrong views, commends and praises abstention from killing through wrong views, and rejoices with delight in those who abstain from killing through wrong views, that great bodhisattva, while observing this perfection of pure morality, does not seek the fruits of the Two Vehicles or the rewards of the three realms.

Instead, the bodhisattva shares these roots of goodness arising from pure morality equally with all sentient beings and dedicates them together toward unsurpassed, complete and perfect enlightenment, employing non-attainment as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from three thoughts: who is making the dedication, to what is it dedicated, and by means of what is the dedication made?

This is a great bodhisattva abiding in the perfection of vigor that encompasses the perfection of pure morality.

If a great bodhisattva abides in the perfection of vigor, then from the first arising of the aspiration until seated at the seat of enlightenment, during that time humans, nonhumans, and others may contend with one another to come and torment the bodhisattva, or cut the bodhisattva’s body into pieces and freely carry them away. At that time, the bodhisattva does not think: Who is stabbing and cutting me? Who is severing me?

Who is carrying me away? The bodhisattva thinks only: I have now obtained great benefit. Because these sentient beings are bringing benefit to me, they have come to cut my body into pieces.

Yet I originally assumed this body for the sake of all sentient beings. By coming to take whatever belongs to me, they are helping me accomplish my purpose. Having thus carefully contemplated the true nature of all dharmas, the bodhisattva cultivates patient acceptance.

The bodhisattva does not seek the states of a shravaka or pratyekabuddha through the supreme roots of goodness arising from this patient acceptance. Instead, the bodhisattva shares these roots of goodness arising from patient acceptance equally with all sentient beings and dedicates them together toward unsurpassed, complete and perfect enlightenment, employing non-attainment as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from three thoughts: who is making the dedication, to what is it dedicated, and by means of what is the dedication made?

This is a bodhisattva abiding in the perfection of vigor that encompasses the perfection of patient acceptance.

If a great bodhisattva abides in the perfection of vigor, the bodhisattva diligently trains in the meditative absorptions. That is, secluded from sensual desires and evil, unwholesome dharmas, with initial application and sustained application, the bodhisattva enters the first meditative absorption, with the joy and bliss born of seclusion, and proceeds until entering the fourth meditative absorption. Constantly maintaining the thought of bestowing happiness upon sentient beings, the bodhisattva enters the immeasurable loving-kindness, and, to speak more fully, proceeds until entering the immeasurable equanimity.

Regarding all forms, the bodhisattva constantly perceives their coarse nature with disenchantment and enters the absorption of the sphere of infinite space, and, to speak more fully, proceeds until entering the absorption of the cessation of perception and feeling. Although that great bodhisattva enters the meditative absorptions, immeasurables, formless attainments, and absorption of cessation in this way, the bodhisattva does not appropriate their karmic fruits.

Instead, the bodhisattva is born wherever there are sentient beings fit to be taught and benefited. Having been born there, the bodhisattva benefits them by means of the four methods of embracing and the six perfections. Relying upon the meditative absorptions, that great bodhisattva develops supreme supernormal powers and travels from one Buddha-land to another to draw near to and make offerings to the Buddhas, the Blessed Ones, inquire into the profound nature and characteristics of all dharmas, and diligently cultivate supreme roots of goodness.

Employing non-attainment as skillful means, the bodhisattva shares these roots of goodness equally with all sentient beings and dedicates them together toward unsurpassed, complete and perfect enlightenment. When making such a dedication to great enlightenment, the bodhisattva must remain free from three thoughts: who is making the dedication, to what is it dedicated, and by means of what is the dedication made? This is a great bodhisattva abiding in the perfection of vigor that encompasses the perfection of meditative concentration.

If a great bodhisattva abides in the perfection of vigor, the bodhisattva does not perceive generosity through the perfection of prajnaparamita as possessing name, entity, nature, or characteristic. The bodhisattva does not perceive the four establishments of mindfulness through the Noble Eightfold Path as possessing name, entity, nature, or characteristic. The bodhisattva does not perceive even the knowledge of all-knowledge as possessing name, entity, nature, or characteristic.

Nor does the bodhisattva perceive any dharma as possessing name, entity, nature, or characteristic. Regarding all dharmas, the bodhisattva entertains no thought of their characteristics, remains unattached, and acts in accordance with what is said. The bodhisattva also shares these roots of goodness arising from wondrous wisdom equally with all sentient beings and dedicates them together toward unsurpassed, complete and perfect enlightenment, employing non-attainment as skillful means.

When making such a dedication to great enlightenment, the bodhisattva must remain free from three thoughts: who is making the dedication, to what is it dedicated, and by means of what is the dedication made? This is a great bodhisattva abiding in the perfection of vigor that encompasses the perfection of prajnaparamita.

The Venerable Subhuti said to the Buddha:

“Blessed One! How does a great bodhisattva abiding in the perfection of meditative concentration encompass generosity through the perfection of prajnaparamita?”

The Buddha said:

“Subhuti! If a great bodhisattva, abiding in the perfection of meditative concentration, practices the giving of material gifts and the giving of Dharma to sentient beings—that is, secluded from sensual desires and evil, unwholesome dharmas, with initial application and sustained application, the bodhisattva enters the first meditative absorption, with the joy and bliss born of seclusion, and, to speak more fully, proceeds until entering the absorption of the cessation of perception and feeling—that great bodhisattva, with an undistracted mind, expounds the true Dharma concerning the practice of giving material gifts and the giving of Dharma to sentient beings.

That great bodhisattva personally practices the giving of material gifts and the giving of Dharma, constantly encourages and guides others to practice the giving of material gifts and the giving of Dharma, constantly commends the Dharma of properly practicing the giving of material gifts and the giving of Dharma, and always rejoices in and praises those who practice the giving of material gifts and the giving of Dharma.

Through these roots of goodness, that great bodhisattva does not seek the states of a shravaka or pratyekabuddha. Instead, the bodhisattva shares these roots of goodness arising from generosity equally with all sentient beings and dedicates them together toward unsurpassed, complete and perfect enlightenment, employing non-attainment as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from three thoughts: who is making the dedication, to what is it dedicated, and by means of what is the dedication made?

This is that great bodhisattva abiding in the perfection of meditative concentration that encompasses the perfection of generosity.

“If a great bodhisattva abides in the perfection of meditative concentration and undertakes and observes pure morality, the bodhisattva never has a mind associated with actions of greed, hatred, delusion, or harm. Nor does the bodhisattva have a mind associated with actions of stinginess, jealousy, or violation of morality, but constantly gives rise only to mental attention associated with the knowledge of all-knowledge.

Furthermore, through these roots of goodness arising from pure morality, the bodhisattva does not seek the states of a shravaka or pratyekabuddha, but shares them equally with all sentient beings and dedicates them together toward unsurpassed, complete and perfect enlightenment, employing non-attainment as skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from three thoughts: who is making the dedication, to what is it dedicated, and by means of what is the dedication made?

This is a great bodhisattva abiding in the perfection of meditative concentration that encompasses the perfection of pure morality.”

If a great bodhisattva, dwelling in dhyana-paramita, cultivates patience, the bodhisattva contemplates form as a mass of foam, feeling as a bubble, perception as a mirage, formations as a plantain tree, and consciousness as an illusion. When contemplating in this way, with regard to the five aggregates of clinging, the bodhisattva constantly directly contemplates them as lacking solidity. The bodhisattva further thinks: All dharmas are empty and are devoid of self and what belongs to a self.

Whose form is form? Whose feeling is feeling? Whose perception is perception?

Whose formation is formation? Whose consciousness is consciousness? When contemplating in this way, the bodhisattva further thinks: Since all dharmas are empty and there is neither self nor what belongs to a self, who strikes and cuts?

Who is struck and cut? Who humiliates? Who is humiliated?

Who among these becomes angry? Relying upon dhyana in this way and examining most carefully, the bodhisattva perfects patience. The bodhisattva then shares this wholesome root of patience equally with all sentient beings and together with them dedicates it to unsurpassed, complete enlightenment, using non-apprehension as the skillful means.

When making such a dedication to great enlightenment, the bodhisattva must remain free from three kinds of mind: who dedicates, to what the dedication is made, and by what the dedication is made. This is a great bodhisattva dwelling in dhyana-paramita that encompasses kshanti-paramita.

If a great bodhisattva, dwelling in dhyana-paramita, diligently cultivates vigor, the bodhisattva, secluded from sensual desires and evil, unwholesome dharmas, with applied thought and sustained thought, enters the first dhyana, which is born of seclusion and accompanied by joy and bliss; and, as extensively explained, enters through to the fourth dhyana. When the bodhisattva cultivates dhyana in this way, the bodhisattva does not apprehend the characteristics of any dhyana or any factor of dhyana.

The bodhisattva develops the superknowledge of miraculous powers and can perform boundlessly great transformations. Or the bodhisattva develops the superknowledge of the divine ear, which is clear, purified, and surpasses the human ear, and can hear in accordance with reality all the sounds of every kind of sentient being throughout the worlds of the ten directions. Or the bodhisattva develops the superknowledge of others’ minds and can know in accordance with reality the minds and mental factors of sentient beings throughout the worlds of the ten directions.

Or the bodhisattva develops the superknowledge of recollecting former lives and can remember and know in accordance with reality the past-life events of sentient beings throughout the worlds of the ten directions. Or the bodhisattva develops the superknowledge of the divine eye, which is clear, purified, and surpasses the human eye, and can see and know in accordance with reality the forms and appearances, and even the karmic results, of sentient and insentient beings throughout the worlds of the ten directions.

Dwelling in these five purified superknowledges, that great bodhisattva can travel from one Buddha-land to another, draw near to and make offerings to the Buddhas, the Blessed Ones, inquire about the profound meanings of the Tathagatas’ Dharma, plant immeasurable true and pure wholesome roots, bring sentient beings to maturity, adorn and purify Buddha-lands, and diligently cultivate the bodhisattvas’ supreme practices.

Without seeking the fruits of the three realms or the Two Vehicles, the bodhisattva shares these wholesome roots equally with all sentient beings and together with them dedicates the roots to unsurpassed, complete enlightenment, using non-apprehension as the skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from three kinds of mind: who dedicates, to what the dedication is made, and by what the dedication is made.

This is a great bodhisattva dwelling in dhyana-paramita that encompasses virya-paramita.

If a great bodhisattva, dwelling in dhyana-paramita, contemplates the form aggregate through the consciousness aggregate as unobtainable, and, as extensively explained, contemplates even the knowledge of all-knowledge as unobtainable, contemplates the conditioned realm as unobtainable, and also contemplates the unconditioned realm as unobtainable, then, because the bodhisattva contemplates all dharmas as unobtainable, the bodhisattva engages in no fabrication.

Because there is no fabrication, there is no arising and no cessation. Because there is no arising and no cessation, there is no grasping and no relinquishing. Because there is no grasping and no relinquishing, there is complete purity, eternally abiding and unchanging.

Why is this? Whether Buddhas appear in the world or do not appear in the world, all dharmas abide in the nature of dharmas, the dharma-dhatu, and the abiding principle of Dharma; they neither arise nor cease and are eternally unchanging. That great bodhisattva’s mind is never distracted but always abides in mental attention corresponding to the knowledge of all-knowledge, and the bodhisattva contemplates and sees in accordance with reality that the nature of all dharmas is utterly nonexistent.

The bodhisattva then shares this wholesome root of sublime wisdom equally with all sentient beings and together with them dedicates it to unsurpassed, complete enlightenment, using non-apprehension as the skillful means. When making such a dedication to great enlightenment, the bodhisattva must remain free from three kinds of mind: who dedicates, to what the dedication is made, and by what the dedication is made. This is a great bodhisattva dwelling in dhyana-paramita that encompasses prajnaparamita.

The Venerable Subhuti addressed the Buddha:

“Blessed One! How does a great bodhisattva dwelling in prajnaparamita encompass dana-paramita through dhyana-paramita?”

The Buddha said:

“Subhuti! If a great bodhisattva dwells in dhyana-paramita, the bodhisattva contemplates all dharmas as empty and nonexistent.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! How does a great bodhisattva dwelling in prajnaparamita contemplate all dharmas as empty and nonexistent?”

The Buddha said:

“Subhuti! Great bodhisattvas dwelling in prajnaparamita contemplate inner emptiness—the emptiness of internal dharmas—and the nature of inner emptiness is unobtainable. They contemplate outer emptiness—the emptiness of external dharmas—and the nature of outer emptiness is unobtainable.

They contemplate inner-and-outer emptiness—the emptiness of internal and external dharmas—and the nature of inner-and-outer emptiness is unobtainable. They contemplate great emptiness, and the nature of great emptiness is unobtainable. They contemplate the emptiness of emptiness, and the nature of the emptiness of emptiness is unobtainable.

They contemplate ultimate-meaning emptiness—the emptiness of ultimate truth—and the nature of ultimate-meaning emptiness is unobtainable. They contemplate the emptiness of the conditioned—the emptiness of conditioned dharmas—and the nature of the emptiness of the conditioned is unobtainable. They contemplate the emptiness of the unconditioned—the emptiness of unconditioned dharmas—and the nature of the emptiness of the unconditioned is unobtainable.

They contemplate ultimate emptiness—emptiness in the final and absolute sense—and the nature of ultimate emptiness is unobtainable. They contemplate boundless emptiness, and the nature of boundless emptiness is unobtainable. They contemplate the emptiness of non-dispersion, and the nature of the emptiness of non-dispersion is unobtainable.

They contemplate the emptiness of intrinsic nature—the emptiness of natural essence—and the nature of the emptiness of intrinsic nature is unobtainable. They contemplate the emptiness of characteristics, and the nature of the emptiness of characteristics is unobtainable. They contemplate the emptiness of all dharmas—the emptiness of all that exists—and the nature of the emptiness of all dharmas is unobtainable.

Dwelling in these fourteen emptinesses in this way, that great bodhisattva does not apprehend form as either empty or nonempty, nor does the bodhisattva apprehend feeling, perception, formations, or consciousness as either empty or nonempty. As extensively explained, the bodhisattva does not apprehend even the knowledge of all-knowledge as either empty or nonempty. The bodhisattva does not apprehend the conditioned realm as either empty or nonempty and does not apprehend the unconditioned realm as either empty or nonempty.

Dwelling in prajnaparamita, that great bodhisattva gives food, drink, and other necessities to all sentient beings, contemplating them all as empty. The giver, the recipient, the merit of giving, and the fruit of giving are also contemplated as empty. At that time, because the bodhisattva abides in emptiness, the bodhisattva prevents attachment and miserliness from arising.

Why is this? From the first arising of the aspiration until the bodhisattva sits upon the seat of enlightenment, that great bodhisattva practices prajnaparamita in such a way that all discriminations are prevented from arising. Just as the Tathagatas, the Arhats, the Perfectly Enlightened Ones, never give rise to a mind of attachment or a mind of avarice, so too this great bodhisattva, practicing prajnaparamita, never again gives rise to a mind of defiled attachment or a mind of avarice.”

Subhuti, you should know: This prajnaparamita is the teacher of great bodhisattvas. It can enable the assemblies of great bodhisattvas not to give rise to any delusive conceptual discriminations and not to become attached to the practice of giving. Taking non-apprehension as skillful means, that great bodhisattva imparts these roots of virtue equally to all sentient beings and, together with them, dedicates them to unsurpassed, complete enlightenment. When making such a dedication to great enlightenment, one must remain free from three thoughts: who makes the dedication, to what is it dedicated, and by means of what is the dedication made? This is how a great bodhisattva who abides in prajnaparamita encompasses the perfection of giving.

If a great bodhisattva, while abiding in prajnaparamita, undertakes pure morality, the bodhisattva does not allow any thought of the shravaka or pratyekabuddha vehicles to arise. Why? Because that great bodhisattva contemplates the stages of the shravakas and pratyekabuddhas as all being unapprehendable; the mind making that dedication is also unapprehendable, and the bodily and verbal moral discipline dedicated to those stages is likewise unapprehendable.

Abiding in prajnaparamita, from the first arousal of the aspiration until sitting upon the seat of enlightenment, that great bodhisattva personally refrains from killing through wrong views, encourages others to refrain from killing through wrong views, harbors no thought contrary to the Dharma, always expounds the practice of refraining from killing through wrong views, and joyfully praises those who refrain from killing through wrong views.

The great bodhisattva does not seek the fruits of the two vehicles or the three realms through the roots of virtue produced by this pure morality. Instead, taking non-apprehension as skillful means, the bodhisattva imparts them equally to sentient beings and, together with them, dedicates them to unsurpassed, complete enlightenment. When making such a dedication to great enlightenment, one must remain free from three thoughts: who makes the dedication, to what is it dedicated, and by means of what is the dedication made?

This is how a great bodhisattva who abides in prajnaparamita encompasses the perfection of pure morality.

If a great bodhisattva, while abiding in prajnaparamita, gives rise to conforming patience, then, having attained this patience, the bodhisattva constantly reflects thus: Among all dharmas, there is not a single dharma that arises or ceases. Whether it is birth, aging, sickness, and death; one who reviles or one who is reviled; one who slanders or one who is slandered; one who cuts, dismembers, stabs, strikes, binds, torments, or harms; or one who is cut, dismembered, stabbed, struck, or bound—all these natures and characteristics are empty, and one should not form delusive conceptual discriminations concerning them.

Because the great bodhisattva has attained this patience, from the first arousal of the aspiration until sitting upon the seat of enlightenment, even if all kinds of sentient beings were to come during that time to curse, denounce, slander, and humiliate the bodhisattva, assaulting, beating, cutting, and mutilating the bodhisattva with knives, clubs, bricks, tiles, and stones, even dismembering the body joint by joint, the bodhisattva’s mind would not change.

The bodhisattva would think only: How extraordinary! Within the nature of all dharmas, there are absolutely no such acts as slandering, cursing, humiliating, or harming. Yet because sentient beings delusively discriminate and take them as truly existent, they create evil karma and afflictions and undergo many sufferings in the present and future.

The great bodhisattva imparts these roots of virtue equally to all sentient beings and, together with them, dedicates them to unsurpassed, complete enlightenment. When making such a dedication to great enlightenment, one must remain free from three thoughts: who makes the dedication, to what is it dedicated, and by means of what is the dedication made? This is how a great bodhisattva who abides in prajnaparamita encompasses the perfection of patient endurance.

If a great bodhisattva, while abiding in prajnaparamita, courageously and diligently expounds the true Dharma to sentient beings, the bodhisattva enables them to abide in the perfection of giving through prajnaparamita; or enables them to abide in the four establishments of mindfulness through the Noble Eightfold Path; or enables them to abide in other meritorious qualities. Accomplishing such skillful means, that great bodhisattva, diligent in body and mind, uses the power of supernormal abilities to travel to where sentient beings dwell in one world, or in ten, a hundred, or even immeasurable and boundless worlds, in order to expound the true Dharma.

Through skillful means, the bodhisattva teaches and transforms them, enabling them to abide in the fruits of stream-enterer, once-returner, non-returner, or arhat; or enabling them to abide in pratyekabuddha enlightenment; or enabling them to realize the wisdom of omniscience. Although the great bodhisattva performs these deeds, the bodhisattva abides neither in the conditioned realm nor in the unconditioned realm. The bodhisattva also imparts these roots of virtue arising from diligence equally to all sentient beings and, together with them, dedicates them to unsurpassed, complete enlightenment, taking non-apprehension as skillful means.

When making such a dedication to great enlightenment, one must remain free from three thoughts: who makes the dedication, to what is it dedicated, and by means of what is the dedication made? This is how a great bodhisattva who abides in prajnaparamita encompasses the perfection of diligence.

If a great bodhisattva abides in prajnaparamita, then, apart from the meditative concentrations of the Buddhas, the bodhisattva can freely enter and emerge at will from all the supreme meditative concentrations of shravakas, pratyekabuddhas, and bodhisattvas. Abiding in the sovereign supreme concentrations of a bodhisattva, that great bodhisattva can freely enter and emerge from the eight liberations in both forward and reverse order: namely, the liberation in which one possessing form contemplates forms, through the liberation of the cessation of perception and feeling.

That great bodhisattva can also freely enter and emerge from the nine successive meditative attainments in either reverse or forward order: namely, the four dhyanas, the four immeasurables, the four formless concentrations, and the concentration of the cessation of perception and feeling. Having become completely proficient in entering and emerging from the eight liberations and the nine successive meditative attainments in both forward and reverse order, that great bodhisattva can enter the great bodhisattva’s Lion’s Stretch samadhi.

What is called the great bodhisattva’s Lion’s Stretch samadhi?

A great bodhisattva, secluded from sensual desires and evil, unwholesome dharmas, with applied thought and sustained thought, enters the first dhyana, which is born of seclusion and accompanied by joy and bliss. Proceeding successively, the bodhisattva transcends the sphere of neither perception nor non-perception and enters the concentration of the cessation of perception and feeling. Emerging again from the concentration of the cessation of perception and feeling, the bodhisattva reenters the concentration of the sphere of neither perception nor non-perception and proceeds successively until entering the first dhyana.

This is the great bodhisattva’s Lion’s Stretch samadhi. Having become perfectly proficient in the Lion’s Stretch samadhi, that great bodhisattva then enters the great bodhisattva’s Leaping samadhi.

What is called the great bodhisattva’s Leaping samadhi?

A great bodhisattva, secluded from sensual desires and evil, unwholesome dharmas, with applied thought and sustained thought, enters the first dhyana, which is born of seclusion and accompanied by joy and bliss.

Emerging from the first dhyana, the bodhisattva proceeds successively until entering the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva enters the first dhyana.

Emerging from the first dhyana, the bodhisattva enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva enters the second dhyana.

Emerging from the second dhyana, the bodhisattva enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva enters the third dhyana.

Emerging from the third dhyana, the bodhisattva enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva enters the fourth dhyana.

Emerging from the fourth dhyana, the bodhisattva enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva enters the concentration of the sphere of infinite space.

Emerging from the concentration of the sphere of infinite space, the bodhisattva enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva enters the concentration of the sphere of infinite consciousness.

Emerging from the concentration of the sphere of infinite consciousness, the bodhisattva enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva enters the concentration of the sphere of nothingness.

Emerging from the concentration of the sphere of nothingness, the bodhisattva enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva enters the concentration of the sphere of neither perception nor non-perception.

Emerging from the concentration of the sphere of neither perception nor non-perception, the bodhisattva enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva again enters the concentration of the sphere of neither perception nor non-perception.

Emerging from the concentration of the sphere of neither perception nor non-perception, the bodhisattva abides in an unconcentrated state of mind.

From the unconcentrated state of mind, the bodhisattva again enters the concentration of the cessation of perception and feeling.

Emerging from the concentration of the cessation of perception and feeling, the bodhisattva abides in an unconcentrated state of mind.

From an undetermined mind, one enters the concentration of the Sphere of Neither Perception nor Non-Perception.

Emerging from the concentration of the Sphere of Neither Perception nor Non-Perception, one abides in an undetermined mind.

From an undetermined mind, one enters the concentration of the Sphere of Nothingness.

Emerging from the concentration of the Sphere of Nothingness, one abides in an undetermined mind.

From an undetermined mind, one enters the concentration of the Sphere of Infinite Consciousness.

Emerging from the concentration of the Sphere of Infinite Consciousness, one abides in an undetermined mind.

From an undetermined mind, one enters the concentration of the Sphere of Infinite Space.

Emerging from the concentration of the Sphere of Infinite Space, one abides in an undetermined mind.

From an undetermined mind, one enters the fourth dhyana.

Emerging from the fourth dhyana, one abides in an undetermined mind.

From an undetermined mind, one enters the third dhyana.

Emerging from the third dhyana, one abides in an undetermined mind.

From an undetermined mind, one enters the second dhyana.

Emerging from the second dhyana, one abides in an undetermined mind.

From an undetermined mind, one enters the first dhyana.

Emerging from the first dhyana, one abides in an undetermined mind.

This is the Samadhi of Gathering and Dispersion of a great bodhisattva. If a great bodhisattva abides in the Samadhi of Gathering and Dispersion in this way, that bodhisattva realizes the true nature of the equality of all dharmas. That great bodhisattva further shares equally with all sentient beings these roots of goodness arising from dhyana, and together with them dedicates these roots toward unsurpassed, complete, perfect enlightenment, employing non-attainment as skillful means. When making such a dedication toward great enlightenment, one must remain free from three thoughts: who makes the dedication, toward what is it dedicated, and by means of what is the dedication made? This is how a great bodhisattva, abiding in prajnaparamita, encompasses the perfection of dhyana.

Fascicle 523

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