大般若波羅蜜多經

02

Furthermore, Subhuti! The great bodhisattvas should thus cultivate the adornment and purification of Buddha-lands. That is to say, in those lands, one never hears of the three evil destinies; nor does one hear of inclinations toward wrong views; nor of the three poisons of greed, hatred, and delusion; nor of male or female forms; nor of shravakas or pratyekabuddhas; nor of impermanence, suffering, and other disagreeable things; nor of guarding possessions; nor of attachment to a self or what belongs to a self; nor of latent tendencies and fetters; nor of inverted attachments; and neither does one hear of the different attainments and activities of sentient beings.

One hears only the sounds of emptiness, signlessness, wishlessness, non-arising, non-cessation, absence of intrinsic nature, and so forth. That is, according to the differing aspirations of sentient beings, just as the trees in a forest, when stirred by a gentle breeze, cause all things within and without to move together and produce various subtle and wondrous sounds, so within those sounds all Dharma teachings proclaim that all dharmas lack intrinsic nature.

Because they lack intrinsic nature, they are empty. Because they are empty, they are signless. Because they are signless, they are wishless.

Because they are wishless, they do not arise. Because they do not arise, they do not cease. Therefore, all dharmas are by nature quiescent; their intrinsic nature is nirvana.

Whether or not a Tathagata appears in the world, the Dharma-nature, the abiding principle of Dharma, and all dharmas ever remain thus: all dharmas, being without intrinsic nature, are empty. The sentient beings in that Buddha-land, whether by day or by night, whether walking, standing, lying down, or sitting, constantly hear such subtle and wondrous sounds.

Subhuti, you should know! These great bodhisattvas all abide in the Buddha-lands they have adorned and purified. When they attain unsurpassed, perfect enlightenment, all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout the ten directions unanimously praise the name of each of those Buddhas. Any sentient beings who hear the names of those Buddhas never regress from unsurpassed, perfect enlightenment.

These great bodhisattvas all abide in the Buddha-lands they have adorned and purified. When they attain unsurpassed, perfect enlightenment, they expound the true Dharma for sentient beings. After hearing it, those sentient beings will certainly no longer give rise to doubts as to what is Dharma and what is not Dharma.

Why is this? Because all dharmas attained by those sentient beings are none other than suchness, the dharmadhatu, and the Dharma-nature. All are Dharma; none are non-Dharma.

Thus, Subhuti! These great bodhisattvas are all able to adorn and purify Buddha-lands in this way.

Furthermore, Subhuti! These great bodhisattvas teach and transform sentient beings whose roots of virtue are not yet complete and who have not planted abundant roots of virtue in the presence of Buddhas, bodhisattvas, pratyekabuddhas, and shravakas, and who have therefore been enticed by evil spiritual guides. Because they have become separated from good spiritual friends, they do not hear the true Dharma. They are constantly bound by views of a self and a sentient being, are encompassed by systems of speculative views, and fall into the two extremes of annihilationism and eternalism.

Those sentient beings themselves give rise to wrong attachments and also constantly teach others to give rise to wrong attachments. They regard what is not the Three Jewels as the Three Jewels and regard the Three Jewels as not being the Three Jewels. They slander the true Dharma and praise false teachings. Through these causes and conditions, after death they fall into the three evil destinies and undergo much suffering.

These great bodhisattvas, abiding in their own worlds and having attained unsurpassed, perfect enlightenment, see sentient beings wandering in the cycle of birth and death and undergoing immeasurable suffering. They therefore employ the power of supernormal abilities and skillful means to teach and transform them, causing them to abandon wrong views, abide in right view, emerge from the evil destinies, and be born in the human realm. They further employ various supernormal abilities and skillful means to teach and transform them, causing them to abide in right concentration, never again fall into the evil destinies, and cultivate supreme roots of virtue. After death, they are born in adorned and purified Buddha-lands, where they enjoy the Dharma-bliss of the Mahayana in those pure lands.

Thus, Subhuti! These great bodhisattvas are all able to adorn and purify Buddha-lands in this way. Because their dwelling places have been adorned and purified, the sentient beings there do not give rise to false discrimination or doubt regarding any dharma, saying, “This is a wholesome dharma; this is an unwholesome dharma.

This is a determinate dharma; this is an indeterminate dharma. This is a mundane dharma; this is a supramundane dharma. This is a contaminated dharma; this is an uncontaminated dharma.

This is a conditioned dharma; this is an unconditioned dharma,” and so forth. Such discriminations and doubts never arise at all. Through these causes and conditions, those sentient beings will certainly attain unsurpassed, perfect enlightenment, turn the subtle and wondrous Dharma wheel, and liberate sentient beings.

Subhuti, you should know! These are the marks of the merit and virtue by which great bodhisattvas adorn and purify Buddha-lands and bring benefit and happiness to all sentient beings.

XXXI. CHAPTER ON PROCLAIMING THE TEACHING

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! Do these great bodhisattvas abide in the class of those whose destiny is certain or in the class of those whose destiny is uncertain?”

The Buddha said:

“Subhuti! These great bodhisattvas all abide in the class of those whose destiny is certain.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! In which class of certainty do these great bodhisattvas abide: that of the Shravaka Vehicle, that of the Pratyekabuddha Vehicle, or that of the Supreme Vehicle?”

The Buddha said:

“Subhuti! These great bodhisattvas abide in the Supreme Vehicle.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! At what point are these great bodhisattvas said to abide in the class of certainty: when they first generate the aspiration, when they reach the stage of non-retrogression, or when they are in their final body?”

The Buddha said:

“Subhuti! Whether they have just generated the aspiration, have reached the stage of non-retrogression, or are in their final body, these great bodhisattvas all abide in the class of certainty.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! Can these great bodhisattvas who abide in the class of certainty fall into the evil destinies?”

The Buddha said:

“Subhuti! If great bodhisattvas abide in this class of certainty, they will certainly not fall into the evil destinies.”

He further said to Subhuti, “What do you think? Can those who have entered the eighth stage, stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas fall into the evil destinies?”

Subhuti addressed the Buddha:

“Blessed One! They cannot.”

The Buddha said:

“Subhuti! The great bodhisattvas are likewise. From the time they first generate the aspiration, they cultivate generosity through prajnaparamita, together with immeasurable and boundless other Buddha-dharmas, and completely eradicate all evil and unwholesome dharmas. Through these causes and conditions, they cannot fall into the evil destinies, nor can they be born among the long-lived gods, because in such places supreme wholesome dharmas do not become manifest.

“It is impossible for these great bodhisattvas to be born in lowly border regions where the faculty of faith is absent. This is because supreme wholesome dharmas cannot be cultivated in such places. For the most part, people there give rise to evil views, do not believe in cause and effect, delight in creating defiled and evil karma, never hear of the Three Jewels, and have none of the four assemblies.

“These great bodhisattvas are also not born into families holding wrong views, because those born in such places are constantly attached to inclinations toward evil views, engage in evil conduct, deny sublime conduct and its results, fail to cultivate goodness, and delight in committing evil deeds. Therefore, great bodhisattvas are not born into such families.

“Furthermore, Subhuti! It is impossible for great bodhisattvas, when they first generate the aspiration for unsurpassed, perfect enlightenment, deliberately and with resolute intent to undertake the ten unwholesome courses of karma.”

The Venerable Subhuti addressed the Buddha:

– Blessed One! Since first giving rise to the aspiration, this great bodhisattva has perfected such meritorious wholesome roots and is not born in unfortunate states. Why, then, whenever the Blessed One teaches the assembly about his past lives, are there many hundreds of thousands of accounts in which he was also born in unfortunate states? At those times, where did his wholesome roots abide?

The Buddha said:

– Subhuti! Great bodhisattvas do not take birth in unfortunate states because of unwholesome karma. They assume such bodies solely in accordance with their original vows, for the benefit and happiness of sentient beings. Therefore, this should not be regarded as a misfortune.

He further said to Subhuti:

– What do you think? Could pratyekabuddhas or arhats employ the same supreme skillful means perfected by assemblies of great bodhisattvas, assume the body of an animal, and, when a hunter came intending to harm them, immediately give rise to unsurpassed loving-kindness, compassion, and patient acceptance, and, wishing to bring that person benefit and happiness, voluntarily relinquish their own lives without harming him?

Subhuti said to the Buddha:

– Blessed One! Pratyekabuddhas would not act in this way.

The Buddha said:

– Subhuti! For this reason, you should know that bodhisattvas, wishing to benefit and bring happiness to sentient beings, swiftly perfect great loving-kindness and compassion, and attain great bodhi. Therefore, although they assume animal bodies, they are not defiled by the faults of animal existence.

The Venerable Subhuti said to the Buddha:

– Blessed One! In what wholesome roots do great bodhisattvas abide when, wishing to benefit and bring happiness to sentient beings, they assume bodies in unfortunate realms?

The Buddha said:

– Subhuti! There is no wholesome root that great bodhisattvas do not perfect. Because great bodhisattvas are to attain unsurpassed, complete, perfect enlightenment, they must perfect all wholesome roots. That is to say, from the time they first give rise to the aspiration until they sit upon the wondrous seat of enlightenment, there is no wholesome root they do not perfect. Only by completely perfecting all wholesome dharmas do they attain unsurpassed, complete, perfect enlightenment. It is impossible for them to attain unsurpassed, complete, perfect enlightenment while even one wholesome dharma remains unperfected.

Therefore, Subhuti, from the time great bodhisattvas first give rise to the aspiration until they sit upon the wondrous seat of enlightenment, they constantly cultivate and train fully in all wholesome dharmas. Having trained in them, they must perfect the knowledge of all aspects and forever eliminate the continuity of habitual tendencies before they can attain the knowledge of all-knowing wisdom.

Subhuti then said to the Buddha:

– Blessed One! Why do great bodhisattvas who practice the pure, undefiled noble dharmas still take birth in unfortunate destinies and assume animal bodies?

The Buddha said:

– Subhuti! What do you think? Has the Tathagata perfected all the pure, undefiled noble dharmas?

Subhuti said to the Buddha:

– Blessed One! The Tathagata has perfected all the pure, undefiled noble dharmas.

The Buddha said:

– Subhuti! What do you think? When the Tathagata manifests birth in an unfortunate realm and assumes an animal body for the benefit and happiness of sentient beings, is he performing the work of a Buddha?

Subhuti said to the Buddha:

– Blessed One! When the Tathagata manifests birth in an unfortunate realm and assumes an animal body for the benefit and happiness of sentient beings, he is performing the work of a Buddha.

The Buddha said:

– Subhuti! What do you think? When the Tathagata manifests an animal body, is he truly an animal undergoing suffering?

Subhuti said to the Buddha:

– Blessed One! When the Tathagata manifests an animal body, he is not truly an animal and does not undergo suffering.

The Buddha said:

– Subhuti! Great bodhisattvas are likewise. Although they have perfected all the pure, undefiled noble dharmas, in order to mature sentient beings they assume animal bodies through their compassionate vows, and thus bring sentient beings to maturity.

Furthermore, Subhuti, what do you think? Can an arhat who has eliminated the outflows manifest a human body, perform various deeds, and thereby bring happiness to others?

Subhuti said to the Buddha:

– Blessed One! An arhat who has eliminated the outflows can bring happiness to others.

The Buddha said:

– Subhuti! Great bodhisattvas are likewise. Although they have already perfected the pure, undefiled noble dharmas, for the benefit and happiness of sentient beings they assume animal bodies through their compassionate vows and perform the work of Buddhas. Although they assume such bodies, they do not undergo suffering together with those beings, nor are they defiled by the faults of that state.

Furthermore, Subhuti, what do you think? A magician or his apprentice may conjure various things such as elephants and horses, causing the many people who see them to rejoice with delight. Are there real elephants, horses, and so forth among those conjurations?

Subhuti said to the Buddha:

– Blessed One! There is nothing real among them.

The Buddha said:

– Subhuti! Great bodhisattvas are likewise. Although they have perfected the pure, undefiled noble dharmas, for the benefit and happiness of sentient beings they assume animal bodies through their compassionate vows. Although they assume such bodies, those bodies have no true existence, nor are the bodhisattvas defiled by the faults of that state.

The Venerable Subhuti said to the Buddha:

– Blessed One! So vast are the skillful means of great bodhisattvas! Although they have fully perfected the pure, undefiled noble dharmas, for the sake of sentient beings they employ compassionate vows and skillful means to assume many kinds of bodies, manifesting in accordance with what is appropriate for those beings in order to benefit them.

Blessed One! In what dharmas do great bodhisattvas abide as skillful means, so that although they assume various kinds of animal bodies, they are not defiled by the faults of those states?

The Buddha said:

– Subhuti! Great bodhisattvas abide in such profound prajnaparamita as their skillful means. Through the power of these skillful means, although they pass throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions, manifesting many kinds of bodies and bringing benefit and happiness to sentient beings, they do not give rise to attachment or defilement therein. Why? Because these great bodhisattvas apprehend nothing in any dharma. Since there is nothing to be apprehended, there is no one who is defiled, no place of defilement, and no cause or condition of defilement. Why? Because the intrinsic nature of all dharmas is emptiness.

Subhuti, you should know that the nature of emptiness cannot defile the nature of emptiness. Emptiness also cannot defile any other dharma, nor is there any dharma that can defile emptiness. Why? Because within emptiness, even the nature of emptiness cannot be apprehended, much less could any other dharma be apprehended.

This is called the emptiness in which nothing can be apprehended. Abiding therein, great bodhisattvas can attain unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is it solely by abiding in profound prajnaparamita that great bodhisattvas employ such skillful means, or do they also abide in some other dharma?

The Buddha said:

– Subhuti! There is no dharma that is not encompassed within profound prajnaparamita. Why, then, do you still ask this question?

The Venerable Subhuti said to the Buddha:

– Blessed One! The intrinsic nature of profound prajnaparamita is originally empty. How, then, can it be said that profound prajnaparamita encompasses all dharmas? Surely within an empty dharma it cannot be said that there is any dharma that encompasses or is not encompassed?

The Buddha said:

– Subhuti! Is it not the case that the intrinsic nature of all dharmas is empty?

Subhuti said to the Buddha:

– Blessed One! So it is! So it is!

The Buddha said:

“Subhuti, if the intrinsic nature of all dharmas is empty, are all dharmas then encompassed within that emptiness?”

Subhuti said to the Buddha:

“World-Honored One, so it is! So it is!”

The Buddha said:

“Subhuti, for this reason, profound prajnaparamita encompasses all dharmas. You should know that great bodhisattvas who abide in profound prajnaparamita should employ such skillful means to bring benefit and happiness to sentient beings.”

At that time, Subhuti said to the Buddha:

“World-Honored One, when great bodhisattvas practice profound prajnaparamita, how do they abide in the emptiness of the intrinsic nature of all dharmas, develop the perfection of supernormal powers, and, abiding in this perfection of supernormal powers, travel to Buddha-worlds throughout the ten directions, as numerous as the sands of the Ganges, to make offerings to, revere, and honor the Buddhas, the World-Honored Ones, listen to the Buddhas teach the Dharma, and plant many roots of virtue?”

The Buddha said:

“Subhuti, great bodhisattvas who practice profound prajnaparamita contemplate the Buddha-worlds throughout the ten directions, as numerous as the sands of the Ganges, and the Dharma taught by the Buddhas, and see that their intrinsic nature is empty. It is only through conventional designation that names are established and it is said that there are worlds, Buddhas, the Dharma, and assemblies of disciples. The intrinsic nature of all these names established through convention is also empty.

“Subhuti, you should know that if the intrinsic nature of the Buddhas, the Dharma, and the assemblies of disciples throughout the worlds of the ten directions, together with the teachings they proclaim and the names they establish, were not empty, then the teaching of emptiness would be merely partial; yet the teaching of emptiness is not merely partial. Therefore, since the intrinsic nature of all dharmas is empty, this principle is entirely nondual and without distinction.

“Subhuti, you should know that when these great bodhisattvas practice profound prajnaparamita, through skillful means they contemplate emptiness and are therefore able to develop the supreme perfection of supernormal powers. Abiding in this perfection of supernormal powers, bodhisattvas are able to develop the subtle and wondrous superknowledges of the divine eye, the divine ear, miraculous powers, knowledge of others’ minds, recollection of past abodes, and knowledge of the exhaustion of the outflows.

“Subhuti, you should know that great bodhisattvas who do not depart from the perfection of supernormal powers possess sovereign ability to mature sentient beings, purify Buddha-lands, and attain unsurpassed, perfect enlightenment.

“Therefore, the perfection of supernormal powers is the path to enlightenment, and all great bodhisattvas rely upon this path in seeking to attain unsurpassed, perfect enlightenment. While progressing toward it, they can themselves perfect all wholesome dharmas and can also encourage others to cultivate wholesome dharmas. Although they do these things, they do not become attached to them.

Why? Because these great bodhisattvas know that the intrinsic nature of all wholesome dharmas is empty, and there can be no attachment within emptiness of intrinsic nature. Where there is attachment, there is relishing desire.

Because they are neither attached nor possessed of relishing desire, they abide in emptiness of intrinsic nature. Since there is no relishing desire, the one who relishes, the object relished, and the causes and conditions of relishing are all unobtainable within empty dharmas.

“Subhuti, you should know that when these great bodhisattvas practice profound prajnaparamita, they abide in the perfection of supernormal powers and develop the divine eye, purified and surpassing the human eye. With this divine eye, they contemplate the emptiness of the intrinsic nature of all dharmas. Because they see that the intrinsic nature of all dharmas is empty, they do not create karma by relying upon the characteristics of dharmas. Although they teach the Dharma to sentient beings in this way, they apprehend neither the characteristics of those sentient beings nor their activities. Taking non-attainment as skillful means, these great bodhisattvas develop the supreme supernormal powers of bodhisattvas and use these powers to accomplish all the deeds that should be done.

“Subhuti, you should know that with the divine eye, completely purified and surpassing the human eye, these great bodhisattvas behold throughout the ten directions Buddha-worlds as numerous as the sands of the Ganges. Having beheld them, they develop the superknowledge of miraculous powers and travel to other worlds to benefit all kinds of sentient beings. They may benefit them through generosity up to prajnaparamita.

They may benefit them through the thirty-seven factors of enlightenment. They may benefit them through meditative absorptions, immeasurable states, and formless attainments. They may benefit them through liberations, samadhis, and meditative attainments.

They may benefit them through the Dharma gateways of liberation known as emptiness, signlessness, and wishlessness. They may benefit them through other supreme wholesome dharmas. Or they may benefit them through the teachings of the sravakas, pratyekabuddhas, bodhisattvas, and Buddhas.

“As these great bodhisattvas journey throughout the worlds of the ten directions, if they see sentient beings who are exceedingly miserly and greedy, they give rise to compassion and teach the Dharma, exhorting them thus: ‘You sentient beings should practice generosity. Those who are greedy and miserly will undergo immeasurable suffering. Because they are impoverished, they possess no dignity or virtue and cannot benefit even themselves, much less benefit others. Therefore, you should always practice generosity so that you may bring happiness to yourselves and also enable others to attain happiness. Do not, because of poverty, kill and harm one another, thereby remaining unable to escape suffering in the various realms of existence.’

“If they see sentient beings who violate pure precepts, they give rise to compassion and teach the Dharma, exhorting them thus: ‘You sentient beings should uphold pure precepts. Those who break the precepts undergo suffering in the lower realms. Those who break the precepts possess no dignity or virtue and cannot benefit themselves, much less others.

Because of the causes and conditions created by breaking the precepts, they fall into the lower realms and undergo the painful suffering of retribution, which is unbearable. They cannot save even themselves, much less save others. Therefore, you should uphold pure precepts and should not harbor a thought of violating them for even a single moment, much less continuously for a long time.

Do not allow your minds to become heedless, lest you later be filled with regret.’

“If they see sentient beings becoming angry with one another, forming enmities and harming one another, the bodhisattvas give rise to compassion and teach the Dharma, exhorting them thus: ‘You sentient beings should cultivate patient endurance. Do not become angry with one another, form enmities, or harm one another. Such hateful minds do not accord with wholesome dharmas but cause unwholesome dharmas to increase, bringing harm upon you in this present life.

In future lives, you will fall into the lower realms and undergo immeasurable suffering, from which escape will be difficult. Therefore, you should not harbor a hateful mind for even a single moment, much less allow it to continue for a long time. Since today you depend upon one another through successive conditions, you should give rise to loving-kindness and compassion and perform deeds of benefit.’

“If they see sentient beings who are indolent and lazy, they give rise to compassion and teach the Dharma, exhorting them thus: ‘You sentient beings should diligently cultivate vigor and should not be indolent or lazy regarding wholesome dharmas. Those who are lazy cannot succeed in cultivating wholesome dharmas or accomplishing any supreme undertaking. Because of this, you will fall into the lower realms and undergo boundless suffering. Therefore, you should not harbor a lazy mind for even a single moment, much less allow it to continue for a long time.’

“If they see sentient beings who have lost mindfulness, are distracted, and whose minds are not tranquil, they give rise to compassion and teach the Dharma, exhorting them thus: ‘You sentient beings should cultivate meditative absorption and should not give rise to minds that have lost mindfulness and are distracted. Such minds do not accord with wholesome dharmas but cause unwholesome dharmas to increase, bringing decline and harm upon you in this present life. Because of these causes and conditions, after your bodies disintegrate and your lives end, you will fall into the lower realms and undergo boundless suffering. Therefore, you should not harbor a mind associated with loss of mindfulness and distraction for even a single moment, much less allow it to continue for a long time.’”

If they see any sentient beings who are foolish and possessed of evil wisdom, they give rise to compassion and teach the Dharma, exhorting them thus: “You sentient beings should cultivate supreme wisdom and should not give rise to evil wisdom. Those who give rise to thoughts of evil wisdom cannot even attain wholesome states, much less liberation. Because of the causes and conditions of this evil wisdom, you will fall into the evil destinies and undergo boundless suffering. Therefore, you should not harbor a mind associated with foolishness and evil wisdom for even a single thought-moment, much less allow it to continue for a long time.”

If they see any sentient beings possessed of much sensual desire, they give rise to compassion and skillfully lead them to cultivate contemplation of impurity.

If they see any sentient beings possessed of much anger, they give rise to compassion and skillfully exhort them to cultivate contemplation of loving-kindness and compassion.

If they see any sentient beings possessed of much delusion, they give rise to compassion and skillfully exhort them to cultivate contemplation of dependent origination.

If they see any sentient beings possessed of much arrogance, they give rise to compassion and skillfully exhort them to cultivate contemplation of the elements.

If they see any sentient beings possessed of much initial and sustained thought, they give rise to compassion and skillfully exhort them to cultivate mindfulness of breathing.

If they see any sentient beings who have lost the right path, they give rise to compassion and skillfully exhort them to return to the right path, namely, the path of the sravaka, the path of the pratyekabuddha, the path of the bodhisattva, and the path of the Tathagata. They skillfully teach them the Dharma thus: “Whatever you grasp is empty of intrinsic nature. Within emptiness there is nothing that can be grasped; non-apprehension is the characteristic of emptiness.”

Thus, Subhuti, great bodhisattvas who practice profound prajnaparamita and abide in the perfection of supernormal powers are then able freely to expound the true Dharma and bring benefit and happiness to all kinds of sentient beings.

Subhuti, you should know that if great bodhisattvas remain apart from the perfection of supernormal powers, they cannot freely expound the true Dharma or perform deeds of benefit and happiness for sentient beings.

Subhuti, you should know that just as a bird without wings cannot freely soar through the sky or fly to far-distant places, so too are great bodhisattvas: if they lack the perfection of supernormal powers, they cannot freely expound the true Dharma or perform deeds of benefit and happiness for sentient beings.

Therefore, Subhuti, great bodhisattvas who practice profound prajnaparamita should develop the perfection of supernormal powers. Those who develop the perfection of supernormal powers can freely expound the true Dharma and, as they wish, bring benefit and happiness to all kinds of sentient beings.

Subhuti, you should know that great bodhisattvas, with the purified divine eye surpassing the human eye, behold Buddha worlds as numerous as the sands of the Ganges throughout the ten directions and behold all kinds of sentient beings born in those worlds. Having observed them, they develop the superknowledge of miraculous powers and, in a single instant, arrive in those worlds. With the knowledge of others’ minds, they know, in accordance with reality, the minds and mental factors of those sentient beings and teach them the Dharma according to what is appropriate.

That is, they teach giving through prajnaparamita; or the four foundations of mindfulness through the Noble Eightfold Path; or the four dhyanas, the four immeasurables, and the four formless concentrations; or the gates of liberation of emptiness, signlessness, and wishlessness; or the eight liberations through the ten totalities; or the Dharma gates of dharani and samadhi; or inner emptiness through the emptiness of the intrinsic nature of nonexistence; or suchness through the inconceivable realm; or the noble truths of suffering, its origin, its cessation, and the path; or causal conditions through the dominant condition; or dharmas arising in dependence upon conditions; or ignorance through aging and death; or the gateways of the skandhas, ayatanas, and dhatus;

or the path of the sravaka, the path of the pratyekabuddha, the path of the bodhisattva, the path to enlightenment, or nirvana, thereby enabling those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.

Subhuti, you should know that this great bodhisattva, with the purified divine ear surpassing the human ear, can hear all sounds, whether human or nonhuman. With this divine ear, the bodhisattva hears the Dharma taught by all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, in Buddha worlds as numerous as the sands of the Ganges throughout the ten directions. Having heard it, the bodhisattva receives and retains it, reflects upon its meaning and principles, and can teach sentient beings in accordance with reality according to the Dharma heard. The bodhisattva may teach giving through prajnaparamita and, in full detail, may teach enlightenment or nirvana, thereby enabling those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.

Subhuti, you should know that this great bodhisattva clearly knows the minds and mental factors of all kinds of sentient beings and teaches them the Dharma according to what is appropriate, perhaps teaching giving through prajnaparamita and, in full detail, perhaps teaching enlightenment or nirvana, thereby enabling those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.

Subhuti, you should know that this great bodhisattva, through the purified superknowledge of recollecting past lives, recalls in accordance with reality the various past lives of Buddhas and their assemblies of disciples.

If any sentient beings would benefit from hearing about events in past lives, the bodhisattva should explain those past events to them. On that basis, the bodhisattva skillfully teaches them the true Dharma, perhaps teaching giving through prajnaparamita and, in full detail, perhaps teaching enlightenment or nirvana, thereby enabling those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.

Subhuti, you should know that this great bodhisattva, through the superknowledge of miraculous powers, travels in a single instant to Buddha worlds as numerous as the sands of the Ganges throughout the ten directions, draws near to and makes offerings to all the Buddhas, the Blessed Ones, plants roots of goodness in the presence of those Buddhas, and then returns to the bodhisattva’s native land and tells sentient beings about the events in those Buddha lands. On that basis, the bodhisattva skillfully teaches them the true Dharma. That is, the bodhisattva teaches giving through prajnaparamita and, in full detail, teaches enlightenment or nirvana, thereby enabling those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.

Subhuti, you should know that this great bodhisattva, through the superknowledge of the exhaustion of the outflows and in accordance with what has been realized, knows in accordance with reality whether the outflows of sentient beings have or have not been eliminated and also knows in accordance with reality the skillful means by which those outflows may be eliminated. For those who have not eliminated them, the bodhisattva expounds the essential Dharma, namely, giving through prajnaparamita and, in full detail, enlightenment or nirvana, thereby enabling those sentient beings, after hearing this Dharma, all to attain supreme benefit and happiness.

Thus, Subhuti, great bodhisattvas who practice profound prajnaparamita should develop the perfection of supernormal powers. Because this great bodhisattva has perfected the cultivation of the perfection of supernormal powers, the bodhisattva may, according to personal inclination, assume various kinds of bodies, yet remains undefiled by their suffering, pleasure, or faults. It is like a Buddha’s transformation body, which, although able to perform various deeds, is not defiled by their suffering, pleasure, or faults.

Thus, Subhuti, great bodhisattvas who practice profound prajnaparamita should employ the playful mastery of the perfection of supernormal powers. If they employ the playful mastery of the perfection of supernormal powers, they can bring sentient beings to maturity, adorn and purify Buddha lands, and swiftly attain the knowledge of all-knowing wisdom.

Subhuti, you should know: Any great bodhisattva who does not bring sentient beings to maturity and purify and adorn a Buddha-land will certainly be unable to attain the knowledge of all knowledge. Why? Because such great bodhisattvas have not yet perfected the provisions for enlightenment, and therefore certainly cannot attain the knowledge of all knowledge.

At that time, Subhuti said to the Buddha:

“World-Honored One! What are the provisions for enlightenment of great bodhisattvas? How do great bodhisattvas perfect the provisions for enlightenment so that they may attain the knowledge of all knowledge?”

The Buddha said:

“Subhuti! All wholesome dharmas are provisions for a bodhisattva’s enlightenment. Only great bodhisattvas who perfect such provisions for enlightenment can attain the knowledge of all knowledge.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! What are all these wholesome dharmas?”

The Buddha said:

“Subhuti! From the time they first give rise to the aspiration, great bodhisattvas cultivate generosity through prajnaparamita. With regard to these dharmas, they make no discriminations and form no attachments, such as thinking: ‘This is the Dharma of generosity through prajnaparamita; by this and for this purpose, generosity through prajnaparamita is cultivated.’ All three kinds of discrimination and attachment are absent, because they know that all dharmas are empty in their intrinsic nature.

Thus, their cultivation of the six paramitas, such as generosity and so forth, can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain the bliss of nirvana. Therefore, these are called wholesome dharmas; they are also called the provisions for a bodhisattva’s enlightenment and the path of great bodhisattvas. Because assemblies of great bodhisattvas in the past, future, and present all follow this path, they have attained, are attaining, and will attain unsurpassed, complete enlightenment; they have also enabled, are enabling, and will enable sentient beings to escape the great ocean of birth and death and attain the bliss of nirvana.

“Furthermore, Subhuti! From the time they first give rise to the aspiration, great bodhisattvas cultivate the four dhyanas, the four immeasurables, and the four formless concentrations.

“They cultivate the four establishments of mindfulness through the eight factors of the noble path.

“They abide in inner emptiness through the emptiness of the intrinsic nature of nonexistence.

“They abide in suchness through the inconceivable realm.

“They abide in the noble truths of suffering, its origin, its cessation, and the path.

“They cultivate the gateways to liberation of emptiness, signlessness, and wishlessness.

“They cultivate the eight liberations through the ten totalities.

“They cultivate the stages of great bodhisattvas.

“They cultivate the dharani gateways and the samadhi gateways.

“They cultivate the ten powers of a Buddha through the eighteen unique qualities of a Buddha.

“They cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

“They cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity.

“They cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“With regard to all these dharmas, they make no discriminations and form no attachments, such as thinking: ‘These are the four dhyanas,’ and so forth, up to the knowledge of all aspects; or, ‘By this and for this purpose, the four dhyanas are cultivated,’ and so forth, up to the knowledge of all aspects. All three kinds of discrimination and attachment are absent. Because they know that all dharmas are empty in their intrinsic nature, their cultivation of the four dhyanas and so forth can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain the bliss of nirvana.

Therefore, these are called wholesome dharmas; they are also called the provisions for a bodhisattva’s enlightenment and the path of great bodhisattvas. Because assemblies of great bodhisattvas in the past, future, and present follow this path, they have attained, are attaining, and will attain unsurpassed, complete enlightenment; they have also enabled, are enabling, and will enable sentient beings to escape the great ocean of birth and death and attain the bliss of nirvana.

“Subhuti, you should know: There are also immeasurable meritorious practices cultivated by assemblies of bodhisattvas, all of which are called wholesome dharmas, the provisions for a bodhisattva’s enlightenment, and the path of great bodhisattvas. Only great bodhisattvas who diligently cultivate these supreme wholesome dharmas until they are entirely perfected can attain the knowledge of all knowledge. Only after attaining the knowledge of all knowledge can they turn the wondrous wheel of Dharma in accordance with beings’ needs, liberating sentient beings from the suffering of birth and death and enabling them to attain the ultimate peace and bliss of nirvana.”

At that time, Subhuti said to the Buddha:

“World-Honored One! If these dharmas are bodhisattva dharmas, are there any other dharmas called Buddha-dharmas?”

The Buddha said:

“Subhuti! Bodhisattva dharmas are also called Buddha-dharmas. This is because bodhisattvas comprehend all the characteristics of all dharmas. Thereby, they will attain the knowledge of all aspects and forever eliminate the entire continuous succession of habitual tendencies. As for the Tathagatas, Arhats, Perfectly Enlightened Ones, with regard to all dharmas, in but a single moment corresponding with prajnaparamita, they manifest perfect enlightenment and attain unsurpassed, complete enlightenment. This is called the distinction between bodhisattvas and Buddhas. It is like two noble ones who, although both noble, differ in practice, direction, abiding, fruition, and the dharmas they have accomplished.

“Thus, Subhuti! One who practices the uninterrupted path and, with regard to all dharmas, has not yet departed from the obscuration of darkness, has not yet reached the shore of enlightenment, has not yet attained mastery, and has not yet attained the fruit is called a bodhisattva. But one who abides on the path of liberation and, in practicing all dharmas, has departed from the obscuration of darkness, reached the shore of enlightenment, attained mastery, and attained the fruit is called a Buddha. This is called the distinction between bodhisattvas and Buddhas. Their stages differ, but the Dharma does not; therefore, it cannot be said that the nature of dharmas differs.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! If the intrinsic characteristics of all dharmas are empty, then within the emptiness of intrinsic characteristics, how can there be various distinctions, such as saying, ‘This is a hell,’ up to ‘This is a heavenly realm’; ‘This is a spiritual lineage,’ and so forth, up to ‘This is a Tathagata’? Thus, if persons are said to be ungraspable, then the karma they create is also ungraspable. If the karma they create is ungraspable, then its ripened result is also ungraspable. How, then, can there be various distinctions?”

The Buddha said:

“Subhuti! So it is! So it is!

It is exactly as you say. The intrinsic characteristics of all dharmas are empty. Within this emptiness of intrinsic characteristics, since persons have no existence, the ripened results of karma also have no existence.

Within nonexistence, there are no distinguishing characteristics. Yet sentient beings cannot fully know the principle that the intrinsic characteristics of all dharmas are empty, and so they create wholesome, unwholesome, or uncontaminated karma. Through creating and increasing wholesome karma, they are born in the heavenly or human realms.

Through creating and increasing unwholesome karma, they fall into the three unwholesome destinies. Within wholesome karma, through creating and increasing karma associated with concentration, they are born in the Form Realm or the Formless Realm. Through the preparatory and fundamental uncontaminated karma, there arise distinctions among the various lineages of noble sages.

“For this reason, great bodhisattvas cultivate generosity through prajnaparamita, up to the knowledge of all aspects, as well as immeasurable and boundless other Buddha-dharmas. These great bodhisattvas cultivate the aforementioned factors of enlightenment continuously and without deficiency until they are perfected. Once they are perfected, they can produce the vajra-like concentration, draw near to enlightenment, attain unsurpassed, complete enlightenment, and continually render great benefit to sentient beings without ever ceasing. Because this benefit never ceases, they enable sentient beings to be liberated from birth and death and attain the purity and everlasting bliss of nirvana.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! After attaining unsurpassed, complete enlightenment, are you still led by the dharmas of birth and death into various realms of existence?”

The Buddha replied:

“No.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! After attaining unsurpassed, complete enlightenment, are you subject to black karma, white karma, mixed black-and-white karma, or karma that is neither black nor white?”

The Buddha replied:

“No.”

Venerable Subhuti said to the Buddha:

“World-Honored One! If beings are not bound by the various realms of samsara and their differing karmas, how can it be said that these are the hells, and so forth, up to the realms of gods and humans, and that these are the various lineages, up to the various stages of the Tathagata?”

The Buddha asked Subhuti:

“Do sentient beings know that the intrinsic characteristics of all dharmas are empty?”

Subhuti said to the Buddha:

“World-Honored One! They do not.”

The Buddha said:

“Subhuti! If sentient beings themselves knew that the intrinsic characteristics of all dharmas are empty, then great bodhisattvas would not need to seek the realization of unsurpassed, complete, perfect enlightenment or employ skillful means to deliver sentient beings from the evil destinies of samsara. Because sentient beings do not know that the intrinsic characteristics of all dharmas are empty, they revolve among the various destinies and undergo immeasurable suffering. Therefore, after bodhisattvas hear the Buddhas teach that the intrinsic characteristics of all dharmas are empty, they seek the realization of unsurpassed, complete, perfect enlightenment for the benefit of sentient beings and employ skillful means to deliver them from the evil destinies of samsara.

“Subhuti, you should know that these great bodhisattvas constantly think: ‘All dharmas do not truly possess intrinsic characteristics as foolish ordinary beings suppose. Yet, through the power of inverted discrimination, they falsely imagine what does not truly exist therein to be truly existent. That is, where there is no self, they falsely imagine a self; and, to speak more extensively, where there is no seer, they falsely imagine a seer.

Moreover, where there is no form, they falsely imagine form; where there are no feeling, perception, formations, or consciousness, they falsely imagine feeling, perception, formations, and consciousness. To speak more extensively, where there is nothing unconditioned, they falsely imagine the unconditioned. Through the power of such inverted discrimination, they falsely imagine what does not truly exist to be truly existent.

Deluded, attached, and confused in mind, they create wholesome or unwholesome karma through body, speech, and mind and cannot escape the evil destinies of samsara. I must rescue and deliver them, enabling them to attain liberation.’

“Having reflected in this way, these great bodhisattvas practice profound prajnaparamita, encompass all wholesome dharmas within it, cultivate the bodhisattva practices in accordance with it, and gradually perfect the provisions for enlightenment.

“When the provisions for enlightenment have been perfected, they realize unsurpassed, complete, perfect enlightenment.

“Having perfected enlightenment, for the sake of sentient beings they expound, reveal, distinguish, and establish the meaning of the Four Noble Truths, saying: ‘This is the Noble Truth of suffering; this is the Noble Truth of the origin of suffering; this is the Noble Truth of the cessation of suffering; and this is the path leading to the Noble Truth of the cessation of suffering.’

“Moreover, they encompass within these Four Noble Truths all dharmas conducive to enlightenment, and, relying upon all dharmas conducive to enlightenment, establish and bring forth the Three Jewels of Buddha, Dharma, and Sangha. Because these Three Jewels are present in the world, sentient beings are liberated from samsara. Those sentient beings who refuse to take refuge in and place their faith in the Jewels of Buddha, Dharma, and Sangha create karma and must revolve among the various destinies, undergoing immeasurable suffering. Therefore, one should take refuge in the Jewels of Buddha, Dharma, and Sangha and diligently seek benefit and happiness for oneself and others.”

At that time, Subhuti said to the Buddha:

“World-Honored One! Is it by virtue of the Noble Truths of suffering, origin, cessation, and path that sentient beings enter nirvana, or is it by virtue of the noble knowledge of suffering, origin, cessation, and path that sentient beings enter nirvana?”

The Buddha said:

“Subhuti! It is not by virtue of the Noble Truths of suffering, origin, cessation, and path that sentient beings enter nirvana; nor is it by virtue of the noble knowledge of suffering, origin, cessation, and path that sentient beings enter nirvana.

“Subhuti! I teach that the equality-nature of the Four Noble Truths is itself nirvana. Thus, nirvana is attained neither by virtue of the Noble Truths of suffering, origin, cessation, and path nor by virtue of the noble knowledge of suffering, origin, cessation, and path. It is only through realizing the equality-nature of prajnaparamita that one is said to enter nirvana.”

Venerable Subhuti said to the Buddha:

“World-Honored One! What is the equality-nature of the Four Noble Truths?”

The Buddha said:

“Subhuti! That wherein there are no truths of suffering, origin, cessation, or path, and no knowledge of suffering, origin, cessation, or path, is called the equality-nature of the Four Noble Truths. This equality-nature is itself the Four Noble Truths; it is the realm of true suchness and, to speak more extensively, the inconceivable realm. Whether a Tathagata appears in the world or does not appear in the world, this nature and characteristic always abide, without perishing or changing. This is called the equality-nature of the Four Noble Truths.

“When great bodhisattvas practice profound prajnaparamita, they practice prajnaparamita because they wish to comprehend clearly this equality-nature of the Four Noble Truths. If they can comprehend clearly this equality-nature of the Four Noble Truths, they are said to have complete knowledge of all the Noble Truths and swiftly realize unsurpassed, complete, perfect enlightenment.”

Venerable Subhuti said to the Buddha:

“World-Honored One! How is it that, when great bodhisattvas practice profound prajnaparamita, they practice prajnaparamita because they wish to comprehend clearly this equality-nature of the Four Noble Truths? If they can comprehend clearly this equality-nature of the Four Noble Truths, they are said to have truly complete knowledge of all the Noble Truths, not fall to the stages of the shravakas or pratyekabuddhas, and proceed directly to the bodhisattvas’ true nature of the unconditioned?”

The Buddha said:

“Subhuti! When great bodhisattvas practice profound prajnaparamita, among all dharmas there is not the slightest dharma that they do not see as it truly is. When they see all dharmas as they truly are, they find them all unobtainable.

When they find all dharmas unobtainable, they see as it truly is that all dharmas are empty. That is, they see as they truly are the dharmas included within the Four Noble Truths and those not included within the Four Noble Truths. Seeing in this way, they can enter the bodhisattvas’ true nature of the unconditioned.

Because they can enter the bodhisattvas’ true nature of the unconditioned, they then abide in the stage of the bodhisattva lineage. Having abided in the stage of the bodhisattva lineage, they are assured of never falling back. If they were to fall back, they would fall to the stages of the shravakas or pratyekabuddhas.

“Abiding in the stage of the bodhisattva lineage, these great bodhisattvas generate the four dhyanas, the four immeasurables, and the four formless concentrations.

“Abiding in the state of shamatha in this way, these great bodhisattvas are then able to decisively discern the nature of all dharmas and, in accordance with it, awaken to the Four Noble Truths.

“At that time, although the bodhisattva fully understands all suffering, no mind arises that takes suffering as its object.

“Although the bodhisattva has forever eliminated the origin of suffering, no mind arises that takes the origin as its object.

“Although the bodhisattva can realize cessation, no mind arises that takes cessation as its object.

“Although the bodhisattva can cultivate the path, no mind arises that takes the path as its object.

“Only a mind conforming to and proceeding toward enlightenment arises, and the bodhisattva understands the characteristics of all dharmas as they truly are.”

Fascicle 536

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