大般若波羅蜜多經

04

Subhuti, you should know! These great bodhisattvas should always cultivate the perfection of giving in this way. Through this perfection of giving, from the time they first arouse the aspiration until they attain the ultimate goal, they do not fall into evil destinies, poverty, lowly circumstances, or borderlands. Because they wish to bring benefit and happiness to sentient beings, they are mostly born among humans as wealthy, noble, and sovereign wheel-turning kings, thereby bringing many benefits.

Why is this? It is because the power of the seed brings about such a result. That is, when such a bodhisattva becomes a wheel-turning king and sees someone coming to ask for something, he immediately reflects: “Through what deed have I come to be a wheel-turning king within samsara? Now that I dwell in samsara and enjoy this favorable karmic result, should I not bring benefit and happiness to sentient beings, rather than do anything else?”

Having reflected in this way, he tells those who come to ask:

“Whatever kinds of wealth and possessions you may need, I shall give them all to you as you wish. When you come to take these things, regard them as your own and do not think that they belong to someone else. Why? It is because, owing to you, I have gained happiness, received this body, and accumulated this wealth. Therefore, this wealth belongs to you. Use it as you wish or give it to others to use; do not hesitate.”

When this great bodhisattva arouses such compassion for sentient beings, he swiftly perfects the great compassion that takes no object as its condition. Because he swiftly perfects this great compassion, although he constantly brings benefit and happiness to immeasurable sentient beings, he apprehends no sentient being whatsoever, nor does he apprehend any superior result thereby produced. He thus knows in accordance with reality that the many kinds of benefit and happiness brought to sentient beings are established only through conventional designation. He also knows in accordance with reality that all such establishments are like echoes and reflected images: although they appear as if they existed, they are not real. For this reason, he grasps at no dharma whatsoever.

Subhuti, you should know! Great bodhisattvas should always cultivate the perfection of giving in this way, meaning that they should have no attachment or reluctance regarding sentient beings. They give even their bones, flesh, and bodies, to say nothing of external wealth and possessions. By giving all kinds of wealth and possessions, they guide and transform sentient beings so that they may quickly be liberated from birth, aging, sickness, and death.

The Venerable Subhuti said to the Buddha:

“Blessed One! What wealth should they use to gather in and transform sentient beings so that they may quickly be liberated from birth, aging, sickness, and death?”

The Buddha said:

“Subhuti! They use their own resources to cultivate the perfection of giving, up to and including prajnaparamita.

They use their own resources to abide in the emptiness of internal phenomena, up to and including the emptiness of the absence of intrinsic nature.

They use their own resources to abide in suchness, up to and including the inconceivable realm.

They use their own resources to abide in the Noble Truths of suffering, its origin, its cessation, and the path.

They use their own resources to cultivate the four establishments of mindfulness, up to and including the Noble Eightfold Path.

They use their own resources to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations.

They use their own resources to cultivate the gates of liberation of emptiness, signlessness, and wishlessness.

They use their own resources to cultivate the eight liberations, up to and including the ten totalities.

They use their own resources to cultivate the Ground of Pure Contemplation, up to and including the Tathagata Ground.

They use their own resources to cultivate the Ground of Utmost Joy, up to and including the Dharma Cloud Ground.

They use their own resources to cultivate all dharani gateways and samadhi gateways.

They use their own resources to cultivate the five kinds of eyes and the six superknowledges.

They use their own resources to cultivate the ten powers of the Tathagata, up to and including the eighteen unique qualities of a Buddha.

They use their own resources to cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

They use their own resources to cultivate the thirty-two marks and eighty excellent characteristics of a Great Being.

They use their own resources to cultivate the Dharma of never forgetting and the nature of constant equanimity.

They use their own resources to cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

They use their own resources to attain the fruit of stream-entry, up to and including the awakening of a pratyekabuddha.

They use their own resources to practice the conduct of a great bodhisattva.

They use their own resources to realize unsurpassed, complete and perfect awakening.

Subhuti, you should know! Such wealth of wholesome dharmas gathers in and transforms sentient beings, enabling them quickly to be liberated from birth, aging, sickness, and death. Great bodhisattvas constantly employ such kinds of wealth as skillful means to gather in and transform sentient beings, helping them quickly to be liberated from the sufferings of birth, aging, sickness, and death.

“Furthermore, Subhuti! Great bodhisattvas who abide in the perfection of giving personally practice the perfection of giving and encourage sentient beings to practice giving. If they then see sentient beings violating the pure precepts, they should arouse compassion and exhort them: ‘You should undertake and uphold the pure precepts.

I shall give you wealth and possessions so that from now on you will lack nothing. It is because you lack the necessities of life that you violate the pure precepts and commit evil karma. I shall now provide for you according to your needs so that you have everything in full.

By abiding in these pure precepts, you will gradually eliminate all suffering and, relying upon the Dharma of the Three Vehicles, be liberated from the suffering of samsara in whatever way is appropriate to you and attain the bliss of nirvana.’

“Subhuti, you should know! This great bodhisattva, abiding in the perfection of giving, personally undertakes and upholds the pure precepts and also encourages others to undertake and uphold the pure precepts. He constantly praises the Dharma of undertaking and upholding the pure precepts and joyfully commends those who undertake and uphold them.

“Thus, Subhuti, great bodhisattvas who cultivate the perfection of giving encourage sentient beings to abide in the pure precepts, escape the suffering of samsara, and attain the bliss of nirvana.

“Furthermore, Subhuti! Great bodhisattvas who abide in the perfection of giving, upon seeing sentient beings becoming angry with one another, arouse compassion and exhort them: ‘For what reason are you so angry with one another? If it is because of deprivation that you commit evil karma against one another, then come to me, and I shall give to you; do not hesitate. Whatever you need, I shall give it to you. You should not be angry with one another but should cultivate patient acceptance and together arouse loving-kindness.’

“Subhuti, you should know! After this great bodhisattva, abiding in the perfection of giving, has encouraged sentient beings to cultivate patient acceptance, he wishes to establish them in firm faith and exhorts them in this way: ‘The causes and conditions of anger are all indeterminate and unreal; they arise from false conceptual discrimination, for all dharmas are empty in their original nature. For what reason do you delusively become angry over unreal dharmas and harm one another?

Do not become angry with one another because of causes falsely constructed through discrimination, thereby committing evil karma and falling into the hells, the animal realm, the realm of ghosts, and other evil states, where you will undergo many grave sufferings. Those sufferings are truly excruciating and piercing, cutting and injuring the body and mind with unbearable pain. Do not cling to what is unreal, delusively become angry, and commit evil karma.

Because of such unwholesome karma, it will be difficult for you even to obtain an inferior human body, to say nothing of being born in a heavenly or human realm, encountering a Buddha and hearing the Dharma, wholeheartedly believing and accepting it, and practicing in accordance with the teachings.

“‘You should know! This human body is difficult to obtain; the appearance of a Buddha in the world is difficult to encounter; the arising of faith is also difficult; and hearing, accepting, and upholding the Dharma is even more difficult. Today you have already fulfilled these conditions. Do not lose this precious opportunity because of anger. If you lose this opportunity, it will be difficult to find again. Therefore, do not become angry with sentient beings; you must cultivate patient acceptance.’”

Subhuti, you should know! This great bodhisattva, abiding in the perfection of generosity, himself practices patient endurance, encourages others to practice patient endurance, constantly praises the Dharma of practicing patient endurance, and joyfully commends those who practice patient endurance.

Thus, Subhuti, great bodhisattvas abiding in the perfection of generosity encourage sentient beings to cultivate patient endurance. Through this gradual course, those sentient beings progressively rely upon the Three Vehicles and attain liberation.

Furthermore, Subhuti, when great bodhisattvas abiding in the perfection of generosity see sentient beings who are indolent in body and mind, they give rise to compassion and admonish them: “Why do you not diligently and energetically cultivate wholesome dharmas, but instead become so indolent?” They reply: “Because we lack material resources, we are unable to cultivate wholesome dharmas diligently.” The bodhisattva tells them: “I shall provide you with sufficient resources so that you suffer no want. You should diligently cultivate generosity, pure ethical discipline, patient endurance, vigor, meditative concentration, and prajna.”

After receiving resources from the bodhisattva, these sentient beings are no longer in want. Their bodies and minds become invigorated, and they diligently cultivate wholesome dharmas, quickly bringing them to perfection. Because their wholesome dharmas are perfected, they progressively give rise to undefiled dharmas. By virtue of these undefiled dharmas, they attain the fruit of stream-enterer, once-returner, non-returner, or arhatship; or the fruit of a pratyekabuddha’s awakening; or they enter the bodhisattva’s rightly determined state, progressively cultivate the bodhisattva stages, and realize unsurpassed, complete and perfect awakening.

Subhuti, you should know! This great bodhisattva, abiding in the perfection of generosity, himself practices vigor, encourages others to practice vigor, constantly praises the Dharma of practicing vigor, and joyfully commends those who practice vigor.

Thus, Subhuti, great bodhisattvas abiding in the perfection of generosity teach sentient beings to abandon indolence, diligently cultivate all that is wholesome, and swiftly attain liberation.

Furthermore, Subhuti, when great bodhisattvas abiding in the perfection of generosity see sentient beings whose bodies and minds are distracted, they give rise to compassion and admonish them: “Why do you not cultivate meditative concentration, but instead remain distracted and unmindful, revolving through birth and death?” They reply: “Because we lack material resources, we are unable to cultivate meditative concentration.” The bodhisattva tells them: “I shall give you sufficient resources so that you suffer no want. From now on, you should not give rise to false conceptual distinctions, pursue material things, or seek external objects, thereby disturbing your own minds.”

After receiving resources from the bodhisattva, these sentient beings are no longer in want. They then eliminate false conceptual distinctions and discursive thoughts connected with sensual desire and evil, and enter the first meditative concentration. Progressively, they enter the second, third, and fourth meditative concentrations.

Relying upon these meditative concentrations, they give rise to loving-kindness, compassion, sympathetic joy, and equanimity, and establish the four immeasurable meditative concentrations, the Brahma abodes, as their basis. Progressively, they enter the four formless absorptions, the immeasurable meditative concentrations, and the formless attainments. Having disciplined their minds and made them pliant, they cultivate the four foundations of mindfulness, progressively continuing through to the Noble Eightfold Path.

Consequently, the Dharma gateways of emptiness, signlessness, and wishlessness arise in them. According to their aspirations, they bring them all to fulfillment and attain the fruits of the Three Vehicles.

Subhuti, you should know! This great bodhisattva, abiding in the perfection of generosity, himself cultivates meditative concentration, encourages others to cultivate meditative concentration, constantly praises the Dharma of cultivating meditative concentration, and joyfully commends those who cultivate meditative concentration.

Thus, Subhuti, great bodhisattvas abiding in the perfection of generosity encourage sentient beings to abandon distraction and cultivate the meditative concentrations, thereby obtaining great benefit.

Furthermore, Subhuti, when great bodhisattvas abiding in the perfection of generosity see sentient beings who are deluded and inverted, they give rise to compassion and admonish them: “Why do you not cultivate prajna, but instead remain deluded and inverted, revolving through birth and death?” They reply: “Because we lack material resources, we are unable to cultivate prajna.”

The bodhisattva tells them: “I shall give you sufficient resources so that you suffer no want. You should accept them. First bring the cultivation of generosity, pure ethical discipline, patient endurance, vigor, and meditative concentration to perfection. You should then carefully examine the true nature of all dharmas and cultivate the perfection of prajna. That is, at present you should carefully examine whether even the slightest dharma can be apprehended. Can a self, a sentient being, and so forth—up to and including a knower and a seer—be apprehended?

“Can form through consciousness be apprehended? Can the eye ayatana through the mind ayatana be apprehended? Can the form ayatana through the dharma ayatana be apprehended?

Can the eye dhatu through the mind dhatu be apprehended? Can the form dhatu through the dharma dhatu be apprehended? Can the eye-consciousness dhatu through the mind-consciousness dhatu be apprehended?

Can eye-contact through mind-contact be apprehended? Can the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition be apprehended? Can the earth dhatu through the consciousness dhatu be apprehended?

Can the causal condition through the dominant condition be apprehended? Can dharmas arisen from conditions be apprehended? Can ignorance through aging and death be apprehended?

Can the Desire Realm, the Form Realm, and the Formless Realm be apprehended? Can generosity through the perfection of prajna be apprehended? Can inner emptiness through the emptiness of the essential nature of nonexistence be apprehended?

Can suchness through the inconceivable realm be apprehended? Can the noble truths of suffering, its origin, its cessation, and the path be apprehended? Can the four foundations of mindfulness through the Noble Eightfold Path be apprehended?

Can the four meditative concentrations, the four immeasurables, and the four formless absorptions be apprehended? Can the Dharma gateways of liberation—emptiness, signlessness, and wishlessness—be apprehended? Can the eight liberations through the ten totalities be apprehended?

Can the stage of pure contemplation through the stage of the Tathagata be apprehended? Can the Stage of Utmost Joy through the Stage of the Dharma Cloud be apprehended? Can the dharani gateways and samadhi gateways be apprehended?

Can the five kinds of eyes and the six superknowledges be apprehended? Can the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha be apprehended? Can great loving-kindness, great compassion, great sympathetic joy, and great equanimity be apprehended?

Can the thirty-two marks and eighty excellent characteristics of a Great Being be apprehended? Can the Dharma of never forgetting and the nature of constant equanimity be apprehended? Can the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects be apprehended?

Can the fruit of stream-enterer through a pratyekabuddha’s awakening be apprehended? Can all the practices of great bodhisattvas and the unsurpassed, complete and perfect awakening of all Buddhas be apprehended? Carefully examine each and every dharma: can any of them be apprehended?”

After those sentient beings receive resources and are freed from want, they follow the bodhisattva’s instructions. First they bring the cultivation of generosity, pure ethical discipline, patient endurance, vigor, and meditative concentration to perfection. They then carefully examine the true nature of all dharmas and cultivate the perfection of prajna.

When they carefully examine them as described above, the true nature of all dharmas is wholly unapprehensible. Because it is unapprehensible, they no longer cling. Because they do not cling, they do not perceive even the slightest dharma as arising or ceasing, defiled or purified.

Since they apprehend nothing in any dharma, they give rise to no conceptual distinctions anywhere. That is, they do not distinguish: “This is a hell being, an animal, a being in the realm of ghosts, an asura, a deva, or a human.” Nor do they distinguish between those who observe ethical discipline and those who violate it; between ordinary beings and noble ones; or between stream-enterers and, successively, bodhisattvas and Buddhas.

Nor do they distinguish between the conditioned and the unconditioned, and so forth. Because they make no such distinctions, they progressively attain the noble fruits of the Three Vehicles according to what is appropriate for them.

Subhuti, you should know! This great bodhisattva, abiding in the perfection of generosity, himself cultivates prajna, encourages others to cultivate prajna, constantly praises the Dharma of cultivating prajna, and joyfully commends those who cultivate prajna.

Thus, Subhuti, great bodhisattvas abiding in the perfection of generosity encourage sentient beings to cultivate prajna diligently, enabling them to attain complete and supreme peace and happiness.

Furthermore, Subhuti, great bodhisattvas who abide in the perfection of giving practice giving through the perfection of prajnaparamita themselves and also encourage others to practice giving through the perfection of prajnaparamita. They then see sentient beings revolving through the various destinies, undergoing the sufferings of birth and death, and not yet attaining liberation. Wishing to help them become liberated from the sufferings of birth and death, the bodhisattvas first provide them with various kinds of material wealth and afterward, through skillful means, teach and transform them by means of supramundane, uncontaminated dharmas.

Having received material wealth and no longer suffering deprivation, those sentient beings become strong in body and mind and are able to abide in internal emptiness through the emptiness of the absence of inherent nature. They are able to abide in suchness through the inconceivable realm. They are able to abide in the noble truths of suffering, its origin, its cessation, and the path.

They are able to cultivate the four foundations of mindfulness through the Noble Eightfold Path. They are able to cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. They are able to cultivate the liberating gateways of emptiness, signlessness, and wishlessness.

They are able to cultivate the eight liberations through the ten totalities. They are able to cultivate the Stage of Pure Contemplation through the Stage of the Tathagata. They are able to cultivate the Stage of Utmost Joy through the Stage of the Dharma Cloud.

They are able to cultivate the dharani gateways and the samadhi gateways. They are able to cultivate the five kinds of eyes and the six superknowledges. They are able to cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

They are able to cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They are able to cultivate the quality of never forgetting and the nature of perpetual relinquishment. They are able to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They are able to cultivate immeasurable and boundless other Buddha-dharmas. Because those sentient beings are embraced by uncontaminated dharmas, they become liberated from birth and death and attain the bliss of nirvana.

Subhuti, you should know that this great bodhisattva, abiding in the perfection of giving, practices the excellent uncontaminated dharmas personally, encourages others to practice the excellent uncontaminated dharmas, rightly praises the practice of the excellent uncontaminated dharmas, and joyfully commends those who practice the excellent uncontaminated dharmas.

Thus, Subhuti, great bodhisattvas who abide in the perfection of giving embrace sentient beings by means of uncontaminated dharmas, enabling them to escape the sufferings of birth and death and attain the bliss of nirvana.

Furthermore, Subhuti, great bodhisattvas who abide in the perfection of giving see sentient beings without refuge, undergoing many afflictions and lacking material goods and wealth. Moved by compassion, they reassure them, saying: “I can be a refuge for you and free you from all afflictive circumstances. Whatever clothing, food, or other material goods you need, ask for them as you please.

I shall provide them according to your wishes so that you may enjoy benefit and happiness for a long time. When you receive the things I give, regard them as your own possessions and do not think that they belong to another. Why?

Because throughout a long period I have accumulated material goods precisely with the wish to benefit you. Now, with a mind unhindered regarding these goods, take whatever you wish. Having taken them, you should first use them as you please and cultivate wholesome karma; afterward, give these things to other sentient beings and also cause them to cultivate what is wholesome.

“That is, cause them to cultivate the perfections of giving, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. Also guide them to abide in internal emptiness through the emptiness of the absence of inherent nature. Also guide them to abide in suchness through the inconceivable realm.

Also guide them to abide in the noble truths of suffering, its origin, its cessation, and the path. Also guide them to cultivate the thirty-seven factors of awakening. Also guide them to cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Also guide them to cultivate the three gateways to liberation. Also guide them to cultivate the eight liberations through the ten totalities. Also guide them to cultivate the Stage of Pure Contemplation through the Stage of the Tathagata.

Also guide them to cultivate the Stage of Utmost Joy through the Stage of the Dharma Cloud. Also guide them to cultivate the dharani gateways and the samadhi gateways. Also guide them to cultivate the five kinds of eyes and the six superknowledges.

Also guide them to cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. Also guide them to cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Also guide them to cultivate the quality of never forgetting and the nature of perpetual relinquishment.

Also guide them to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Also guide them to cultivate immeasurable and boundless other Buddha-dharmas.”

Subhuti, you should know that, having taught and transformed sentient beings in this way, these great bodhisattvas instruct them, according to their inclinations, to cultivate uncontaminated dharmas and abide in the fruit of stream-entry, the fruit of once-returning, and so forth, or to abide in the fruit of a pratyekabuddha’s awakening, or to abide in the fruit of unsurpassed, perfect awakening.

Thus, Subhuti, great bodhisattvas who practice the perfection of giving use skillful means to bring sentient beings to maturity, helping them become liberated from the evil destinies of birth and death and, by teaching and delivering them according to circumstances, causing them to realize the nirvana of the Three Vehicles.

The Venerable Subhuti said to the Buddha:

– Blessed One, how do great bodhisattvas, while practicing the perfection of pure ethical discipline and the other paths to great awakening followed by bodhisattvas, use skillful means to bring sentient beings to maturity?

The Buddha said:

– Subhuti, when some great bodhisattvas practice the perfection of pure ethical discipline, they use skillful means and see sentient beings who, because they lack material goods and are filled with afflictions, are unable to cultivate what is wholesome. Moved by compassion, the bodhisattvas tell them: “If you are unable to cultivate what is wholesome because you lack material goods and wealth, I shall provide you with material goods. You should not give rise to unwholesome karma or afflictions but should rightly study and cultivate wholesome dharmas such as giving.”

Abiding in the perfection of pure ethical discipline, these great bodhisattvas teach and transform all kinds of sentient beings in accordance with the Dharma: Those who are avaricious are taught to cultivate giving and not to begrudge their bodies, lives, or material possessions.

Those who violate ethical discipline are taught to cultivate pure ethical discipline, rightly uphold the ten wholesome courses of karma, and abide in the ethical discipline of restraint, which is unbroken, unimpaired, undefiled, unmixed, and also free from grasping.

Those who are angry are taught to cultivate patient acceptance, so that even when insulted or harmed, their minds do not change.

Those who are indolent are taught to cultivate diligence and practice wholesome dharmas as urgently as if extinguishing a fire on their heads.

Those who are distracted are taught to cultivate meditative concentration, so that their minds remain constantly tranquil and free from all agitation.

Those who are deluded are taught to cultivate sublime wisdom.

Those who are attached are taught to contemplate the emptiness of dharmas.

Those who are deficient in any other virtues are taught diligently and energetically to cultivate and increase those virtues.

Thus, Subhuti, great bodhisattvas who abide in the perfection of pure ethical discipline bring sentient beings to maturity and, using skillful means, guide them to liberation from the sufferings of the evil destinies or help them realize the nirvana of the Three Vehicles.

Subhuti, you should know that great bodhisattvas who practice the other four perfections and the other paths to great awakening followed by bodhisattvas all use skillful means and all wholesome dharmas to bring sentient beings to maturity, either guiding them to liberation from the sufferings of the evil destinies or helping them realize the nirvana of the Three Vehicles.

Each of these should be explained extensively in the same manner as the preceding account of giving.

XXX. CHAPTER ON BUDDHA LANDS

01

At that time, Subhuti thought: What is called the path of great bodhisattvas, abiding in which great bodhisattvas don the armor of merit, bring benefit and happiness to all sentient beings, and swiftly realize the knowledge of omniscience?

Knowing this thought in his mind, the Buddha said to Subhuti:

– Subhuti, you should know that giving, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita—extending in full through the knowledge of all aspects and immeasurable and boundless other Buddha-dharmas—are all the path of great bodhisattvas. Furthermore, Subhuti, generally speaking, all dharmas are the path of great bodhisattvas.

Furthermore, Subhuti, what do you think? There is not even the slightest dharma that great bodhisattvas do not study. Could great bodhisattvas who did not study those dharmas attain the knowledge of all-knowing wisdom?

Venerable Subhuti said to the Buddha:

“World-Honored One, they could not attain it.”

The Buddha said:

“Subhuti, so it is! So it is! There is certainly not even the slightest dharma that great bodhisattvas do not study. Great bodhisattvas who do not study those dharmas certainly cannot attain the knowledge of all-knowing wisdom.

“Why is this? If great bodhisattvas cannot completely know all dharmas, they cannot become Tathagatas, Arhats, Perfectly and Completely Awakened Ones.”

Venerable Subhuti said to the Buddha:

“World-Honored One, if the intrinsic nature of all dharmas is empty, how can great bodhisattvas study all dharmas? How does the World-Honored One give rise to conceptual proliferation with respect to dharmas free from conceptual proliferation, saying: ‘This is one dharma and that is another; this is due to this and this is for this reason; this is a mundane dharma and this is a supramundane dharma; this is a contaminated dharma and this is an uncontaminated dharma; this is a conditioned dharma and this is an unconditioned dharma; this is the dharma of an ordinary being and this is the dharma of a stream-enterer’; and, in detail, up to: ‘This is the dharma of bodhisattvas and this is the dharma of the Buddhas’?”

The Buddha said:

“Subhuti, so it is! So it is! The intrinsic nature of all existing dharmas is empty. If the intrinsic nature of all dharmas were not empty, how could great bodhisattvas attain the knowledge of all-knowing wisdom? Because the intrinsic nature of all dharmas is empty, great bodhisattvas will certainly attain the knowledge of all-knowing wisdom. It is also as you have said: If the intrinsic nature of all dharmas is empty, how do great bodhisattvas study all dharmas, and so forth, up to the dharmas of bodhisattvas and the dharmas of the Buddhas?

“Subhuti, you should know that if sentient beings knew that the intrinsic nature of all dharmas is empty, great bodhisattvas would have no need to study all dharmas or attain the knowledge of all-knowing wisdom, and why would they explain and reveal them to sentient beings? Because sentient beings do not know that the intrinsic nature of all dharmas is empty, great bodhisattvas must study all dharmas, attain the knowledge of all-knowing wisdom, and explain and reveal them to sentient beings.

“Subhuti, you should know that when great bodhisattvas first begin their training, they should carefully contemplate, in relation to the bodhisattva path, that the intrinsic nature of all dharmas is wholly unobtainable and that dharmas are produced only by false discrimination. They contemplate that the intrinsic nature of all dharmas is utterly empty and should not form attachments to them. That is, they should not grasp form, nor should they grasp feeling, perception, formations, or consciousness. In detail, they should not grasp any of the practices of great bodhisattvas, nor should they grasp the unsurpassed, complete awakening of the Buddhas.

“Why is this? Because the intrinsic nature of all dharmas is empty, and emptiness should not be grasped. Even emptiness itself is unobtainable within the emptiness of intrinsic nature; how much less could emptiness grasp emptiness?

“Subhuti, you should know that when great bodhisattvas contemplate all dharmas in this way, although they do not grasp the nature of any dharma, they nevertheless always diligently study and cultivate all dharmas without ever becoming weary.

“Abiding in this, these great bodhisattvas train in contemplating the differing mental activities of sentient beings. That is, they examine where the mental activities of these sentient beings take place. Having examined them, they know in accordance with reality that their minds function only through falsity, discrimination, and attachment.

“At that time, the bodhisattva reflects: ‘Since these mental activities operate through falsity, discrimination, and attachment, it will certainly not be difficult for me to lead these beings to liberation.’ Having reflected in this way, these great bodhisattvas abide in prajnaparamita and, through skillful means, instruct and admonish sentient beings: ‘You should now abandon falsity, discrimination, and attachment, reach the true Dharma, and cultivate wholesome practices.’

“They further say: ‘You should now practice giving, through which you will obtain abundant wealth, but do not rely upon it and give rise to arrogance, pride, or heedlessness. Why is this? Because nothing herein is solid or real. You should now practice pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, through which you will acquire the fullness of various merits, but do not rely upon them and give rise to arrogance, pride, or heedlessness.

“‘Why is this? Because nothing herein is solid or real. In detail, you should now cultivate the fruit of stream-entry, up to unsurpassed, complete awakening, as well as immeasurable and boundless other Buddha-dharmas, but do not rely upon them and give rise to arrogance, pride, or heedlessness. Why is this? Because nothing herein is solid or real.’

“When these great bodhisattvas abide in prajnaparamita, they use skillful means to instruct and admonish sentient beings to practice the bodhisattva path, while their minds remain free from attachment. Why is this? Because the nature of all dharmas should not be grasped; neither the one who grasps nor the object grasped possesses intrinsic nature, for the intrinsic nature of all dharmas is empty.

“Subhuti, you should know that when great bodhisattvas practice the bodhisattva path, they abide nowhere with regard to any dharma. Taking non-abiding as their skillful means, although they practice giving through prajnaparamita, they abide nowhere therein. In detail, although they practice the practices of great bodhisattvas, the unsurpassed, complete awakening of the Buddhas, and immeasurable and boundless other Buddha-dharmas, they abide nowhere therein.

“Why is this? Because their intrinsic nature, the practitioner, and the characteristics of what is practiced are all empty; therefore, they abide nowhere therein.

“Subhuti, you should know that although great bodhisattvas are capable of attaining the fruit of stream-entry and, in detail, up to the awakening of a pratyekabuddha, they do not wish to realize and abide in those states. Why is this? There are two reasons. What are the two? First, those fruits are all devoid of intrinsic nature, and neither one who abides nor a state in which to abide can be apprehended. Second, they take no delight in those abiding states and do not consider them sufficient.

“Therefore, they do not wish to realize and abide in them. That is, great bodhisattvas always reflect: ‘I must certainly attain the fruit of stream-entry and so forth, up to the awakening of a pratyekabuddha; it is impossible that I should not attain them. Yet I should not realize and abide in them. Why is this? From the time I first aroused the aspiration for unsurpassed, complete awakening until now, I have never entertained any other thought, but have single-mindedly sought unsurpassed, complete awakening. I shall certainly attain unsurpassed, complete awakening and cannot abide midway in any of those fruits.’

“Subhuti, you should know that from the time these great bodhisattvas first arouse the aspiration until they enter the bodhisattva's certainty of rightness, free from arising, they entertain no other thought and seek only unsurpassed, complete awakening.

“Subhuti, you should know that from the time these great bodhisattvas enter the first bhumi until they reach the tenth bhumi, they entertain no other thought and seek only unsurpassed, complete awakening.

“Subhuti, you should know that these great bodhisattvas single-mindedly seek unsurpassed, complete awakening and never give rise to a distracted mind. If unwholesome karma of body, speech, or mind should arise, it is brought into accord with the mind of awakening.

“Subhuti, you should know that these great bodhisattvas abide in the mind of awakening and bring forth the path to awakening, without allowing other matters to disturb their minds.”

Venerable Subhuti said to the Buddha:

“World-Honored One, if all dharmas are wholly unarisen, how do great bodhisattvas bring forth the path to awakening?”

The Buddha said:

“Subhuti, so it is! So it is! All dharmas are unarisen. Why, then, ask here about non-creation and non-progression? You should know that all dharmas are unarisen.”

Venerable Subhuti said to the Buddha:

– Blessed One! Whether Buddhas appear in the world or do not appear in the world, do the Dharma-nature and Dharma-dhatu of all dharmas always abide?

The Buddha said:

– Subhuti! So it is! So it is! Yet sentient beings do not clearly understand that the Dharma-nature of all dharmas always abides, and therefore they wander in the cycle of birth and death and undergo various sufferings and afflictions. Great bodhisattvas, wishing to benefit sentient beings, bring forth the path to enlightenment. Through the path to enlightenment, they enable sentient beings to become completely liberated from the sufferings of birth and death and to realize the purity and bliss of nirvana.

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

– Blessed One! Is it through employing an arisen path that great bodhisattvas attain enlightenment?

The Buddha said:

– Subhuti! No.

– Blessed One! Is it through employing an unarisen path that they attain enlightenment?

The Buddha said:

– Subhuti! No.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is it through employing a path that both arises and does not arise that they attain enlightenment?

The Buddha said:

– Subhuti! No.

– Blessed One! Is it through employing a path that neither arises nor does not arise that they attain enlightenment?

The Buddha said:

– Subhuti! No.

The Venerable Subhuti again said to the Buddha:

– Blessed One! If so, how do great bodhisattvas realize enlightenment?

The Buddha said:

– Subhuti! Enlightenment is not attained through a path or through what is not a path. Why is this? Because enlightenment itself is the path, and the path itself is enlightenment. Therefore, it is not attained through a path or through what is not a path.

The Venerable Subhuti said to the Buddha:

– Blessed One! If enlightenment itself is the path and the path itself is enlightenment, then great bodhisattvas have already attained the path to enlightenment and cannot be said not to have attained it. If so, why does the Blessed One teach bodhisattvas the Tathagata's ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen exclusive qualities of a Buddha, the thirty-two marks, the eighty excellent characteristics, and immeasurable and boundless other Buddha-dharmas, causing them to cultivate and realize these qualities?

The Buddha said:

– Subhuti! What do you think? Do you say that the Buddha attains enlightenment?

Subhuti said to the Buddha:

– Blessed One! No. Why is this? Because the Buddha himself is enlightenment and enlightenment itself is the Buddha; therefore, it cannot be said that the Buddha attains enlightenment.

The Buddha said:

– Subhuti! So it is! So it is! Yet you asked: Since great bodhisattvas have already attained the path to enlightenment, how could they not have attained it?

Subhuti, you should know! When great bodhisattvas' cultivation of the path to enlightenment has not yet been perfected, how can they be said to have attained enlightenment?

Subhuti, you should know! When great bodhisattvas have perfected the paramitas of generosity, pure moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita—up to and including, in full detail, the knowledge of all aspects and immeasurable and boundless other Buddha-dharmas—they then proceed without interruption, and, in a single instant corresponding with prajna in the vajra-like samadhi, permanently eliminate the entire continuum of habitual tendencies associated with the two coarse impediments: the afflictive hindrances and the cognitive hindrances. They realize the fruit of unsurpassed, complete, perfect enlightenment, attain the state of a Tathagata, Arhat, and Perfectly Enlightened One, and gain great mastery over all dharmas.

The Venerable Subhuti said to the Buddha:

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

The Buddha said:

– Subhuti! From the time great bodhisattvas first arouse the aspiration until they reach the ultimate end, they constantly purify their own coarse actions of body, speech, and mind. They also cause others to purify their coarse actions of body, speech, and mind. Only then can they purify and adorn the Buddha-land in which they dwell.

The Venerable Subhuti said to the Buddha:

– Blessed One! How do great bodhisattvas constantly purify their own coarse actions of body, speech, and mind?

The Buddha said:

– Subhuti! Killing living beings, taking what has not been given, and engaging in sexual misconduct—these three unwholesome deeds are called the coarse bodily actions of a bodhisattva. False speech, divisive speech, harsh speech, and defiled frivolous speech—these four unwholesome deeds are called the coarse verbal actions of a bodhisattva. Covetousness, anger, and wrong views—these three unwholesome states are called the coarse mental actions of a bodhisattva.

Furthermore, Subhuti! A great bodhisattva who still possesses miserliness, breaches of moral discipline, anger, indolence, distraction, or faulty wisdom is also said to possess coarseness.

Furthermore, Subhuti! A great bodhisattva whose skandha of moral discipline, skandha of concentration, skandha of wisdom, skandha of liberation, and skandha of the knowledge and vision of liberation have not been purified is also said to possess coarseness.

Furthermore, Subhuti! A great bodhisattva who remains apart from the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path—up to and including, in full detail, all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas—is also said to possess coarseness.

Furthermore, Subhuti! A great bodhisattva who clings to the fruit of stream-entry, up to and including a pratyekabuddha's enlightenment, is also said to possess coarseness.

Furthermore, Subhuti! A great bodhisattva who entertains a conception of the form skandha, up to and including the consciousness skandha, is also said to possess coarseness. In full detail, one who entertains conceptions of all the practices of great enlightenment or of the unsurpassed, complete, perfect enlightenment of the Buddhas is also said to possess coarseness.

Conceptions of ordinary beings, sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are also said to be coarseness. Conceptions of hell beings, animals, hungry ghosts, humans, devas, males, and females are also said to be coarseness. Conceptions of the Desire Realm, the Form Realm, and the Formless Realm are also said to be coarseness.

Conceptions of what is wholesome or unwholesome, contaminated or uncontaminated, worldly or supramundane, conditioned or unconditioned are also said to be coarseness.

Subhuti, you should know! Thus, the immeasurable and boundless false attachments to all dharmas and sentient beings, the discriminations and that which arises from them, the actions of body, speech, and mind, and those types of sentient beings whose natures are incapable of bearing the Dharma are all called coarseness. Great bodhisattvas should abandon all such coarseness.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they abandon the coarseness described above. They themselves practice the paramita of generosity and also encourage others to practice the paramita of generosity.

Thus, they give food to sentient beings who need food, drink to those who need drink, and requisites to those who need requisites. According to the place, the time, and the required article, they give everything to them. Just as they themselves practice the various forms of giving, they encourage others to practice likewise.

Having given in this way, they dedicate these roots of virtue equally to all sentient beings and together with them transfer the merit toward purifying and adorning the Buddha-land in which they dwell, so that it may quickly become perfect and bring benefit, peace, and happiness to sentient beings. These great bodhisattvas themselves practice pure moral discipline, up to and including prajnaparamita, and also encourage others to practice pure moral discipline, up to and including prajnaparamita.

Having done this, they dedicate these roots of virtue equally to all sentient beings and together with them transfer the merit toward purifying and adorning the Buddha-land in which they dwell, so that it may quickly become perfect and bring benefit, peace, and happiness to sentient beings.

Furthermore, Subhuti! A great bodhisattva, through the power of spiritual mastery and vast vows, fills the entire trichiliocosm with the seven supremely wondrous treasures and offers them to the Buddha, Dharma, and Sangha and to the stupas of the Buddhas. Having made these offerings, the bodhisattva joyfully makes this vast vow: “I dedicate these roots of virtue equally to all sentient beings and together with them transfer the merit toward purifying and adorning the Buddha-land in which I dwell, so that my world may also be adorned with the seven treasures and all sentient beings may freely enjoy every kind of precious jewel without becoming attached to them.”

Furthermore, Subhuti, a great bodhisattva, through the power of spiritual abilities and vows, causes immeasurable kinds of exquisite music to resound throughout the realms of devas and humans as offerings to the Three Jewels and Buddha stupas. Having made these offerings, the bodhisattva rejoices and makes this vast vow: “I impartially dedicate these roots of goodness to all sentient beings, that together we may adorn and purify the Buddha-land in which we shall dwell, and that in my land such varieties of exquisite music may constantly resound. When other sentient beings hear them, their bodies and minds will be joyful, yet they will not become attached.”

Furthermore, Subhuti, a great bodhisattva, through the power of spiritual abilities and vows, fills the entire trichiliocosm with all kinds of offerings and fresh, beautiful flowers and fragrances from the realms of devas and humans, and offers them to the Three Jewels and Buddha stupas. Having made these offerings, the bodhisattva rejoices and makes this vast vow: “I impartially dedicate these roots of goodness to all sentient beings, that together we may adorn and purify the Buddha-land in which we shall dwell, and that my land may also always possess such varieties of fresh, beautiful flowers and fragrances. May other sentient beings enjoy them and feel profound joy, yet without becoming attached.”

Furthermore, Subhuti, a great bodhisattva, through the power of spiritual abilities and vows, prepares excellent food and drink of a hundred flavors and offers them to the Buddhas, pratyekabuddhas, shravakas, and assemblies of great bodhisattvas. Having made these offerings, the bodhisattva rejoices and makes this vast vow: “I impartially dedicate these roots of goodness to all sentient beings, that together we may adorn and purify the Buddha-land in which we shall dwell. When I attain unsurpassed, perfect enlightenment, the various kinds of sentient beings whom I liberate in my land will all likewise obtain food and drink of a hundred flavors; their bodies and minds will be joyful, yet they will not become attached.”

Furthermore, Subhuti, a great bodhisattva, through the power of spiritual abilities and vows, prepares various kinds of fine fragrant powders and soft garments from the realms of devas and humans and respectfully offers them to the Buddhas, pratyekabuddhas, shravakas, and assemblies of great bodhisattvas, or offers them to the Dharma and Buddha stupas. Having made these offerings, the bodhisattva rejoices and makes this vast vow: “I impartially dedicate these roots of goodness to all sentient beings, that together we may adorn and purify the Buddha-land in which we shall dwell.

When I attain unsurpassed, perfect enlightenment, the various kinds of sentient beings whom I liberate in my land will always obtain such garments and fragrant powders and may use them as they wish, yet without becoming attached.”

Furthermore, Subhuti, a great bodhisattva, through the power of spiritual abilities and vows, prepares various adornments that can produce at will the five exquisite sensual pleasures found in the realms of devas and humans, and respectfully offers them to the Buddhas and Buddha stupas, pratyekabuddhas, shravakas, assemblies of great bodhisattvas, and sentient beings. Having made these offerings, the bodhisattva rejoices and makes this vast vow: “I impartially dedicate these roots of goodness to all sentient beings, that together we may adorn and purify the Buddha-land in which we shall dwell.

When I attain unsurpassed, perfect enlightenment, whatever supremely marvelous sights, sounds, fragrances, flavors, and tangible objects the various kinds of sentient beings whom I liberate in my land desire will appear before them as soon as they think of them. They will joyfully enjoy these things, yet without becoming attached.”

Furthermore, Subhuti, a great bodhisattva who practices profound prajnaparamita courageously and with right diligence makes vast vows, personally abides in the emptiness of the internal, up to and including the emptiness of the nonexistence of self-nature, and also encourages others to abide in the emptiness of the internal, up to and including the emptiness of the nonexistence of self-nature. To elaborate fully, the bodhisattva personally cultivates unsurpassed, perfect enlightenment and also encourages others to cultivate unsurpassed, perfect enlightenment. Having done this, the bodhisattva makes this vow: “When I realize unsurpassed, perfect enlightenment, the various kinds of sentient beings whom I liberate in my land will never be separated from such qualities.”

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, by cultivating these practices and vows they are able to adorn and purify the Buddha-land in which they shall dwell.

Subhuti, you should know that, in accordance with however long these great bodhisattvas have practiced the path to enlightenment, to that same extent they perfectly develop their practices and vows and diligently cultivate and train in them. Through these causes and conditions, they themselves accomplish all wholesome dharmas and are also able to lead others gradually to accomplish all wholesome dharmas. They themselves are able to cultivate the excellent marks and characteristics that adorn the body, and they also help others gradually cultivate the excellent marks and characteristics that adorn the body. This is because they are supported and protected by their vast merit.

Subhuti, you should know that when the practices and vows cultivated by these great bodhisattvas have been perfected, they all adorn and purify the Buddha-lands in which they shall dwell. When a bodhisattva realizes unsurpassed, perfect enlightenment, the various kinds of sentient beings who have been taught and transformed by that bodhisattva will also be born in that land, where together they will enjoy the Dharma-bliss of the Mahayana and be born in the Pure Land.

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