大般若波羅蜜多經

04

– Furthermore, Subhuti! Great bodhisattvas who abide in the perfection of generosity see sentient beings without refuge, afflicted by many sufferings and lacking all necessities. Deeply moved by compassion, they console them, saying: I can be a refuge for you and free you from the suffering you now endure. Whatever you need—whether food, drink, clothing, bedding, vehicles, dwellings, incense, flowers, servants, precious treasures, music, lamps, ornaments, medicines, or any other necessities—take freely according to your needs. Have no hesitation; I shall provide everything you require so that you may enjoy lasting benefit. When you accept what I give, regard it as taking what is your own and do not think it belongs to another. Why? Because for a very long time I have accumulated these possessions solely to bring benefit and happiness to you. Therefore, now you should take freely from these possessions with minds free from hesitation. Having received them, you should first use them properly and cultivate wholesome dharmas; afterward, use these things to practice generosity toward other sentient beings and also cause them to cultivate wholesome dharmas. That is, cause them to cultivate generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; also cause them to abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; also cause them to cultivate 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 Noble Eightfold Path; also cause them to abide in the Noble Truths of suffering, its origin, its cessation, and the path; also cause them to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations; also cause them to cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities; also cause them to cultivate the dharani gateways and the samadhi gateways; also cause them to cultivate the gateways of liberation through emptiness, signlessness, and wishlessness; also cause them to cultivate the Ground of Great Joy, the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of the Manifest, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground; also cause them to cultivate the five kinds of eyes and the six superknowledges; also cause them to cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; also cause them to cultivate the Dharma of never losing mindfulness and the nature of constant equanimity; and also cause them to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Subhuti! After instructing and guiding sentient beings in this way, that great bodhisattva further causes them, according to their capacities, to cultivate the uncontaminated dharmas. The bodhisattva may cause them to attain the fruit of stream-enterer, once-returner, non-returner, or arhatship; may cause them to attain the fruit of a pratyekabuddha; may cause them to enter the bodhisattva grounds; or may cause them to attain the unsurpassed enlightenment they seek.

Subhuti! This is how great bodhisattvas who cultivate the perfection of generosity use skillful means to bring sentient beings to maturity, freeing them from rebirth and death in the lower realms and enabling them, according to their capacities, to attain the nirvana of the three vehicles.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How do great bodhisattvas, while cultivating the perfection of ethical discipline and the other paths to great enlightenment followed by great bodhisattvas, use skillful means to bring sentient beings to maturity?

The Buddha said:

– Subhuti! When great bodhisattvas cultivating the perfection of ethical discipline employ skillful means, they see sentient beings who lack necessities, are scorched by afflictions, and are unable to cultivate wholesome dharmas. Moved by compassion, they tell them: If you are unable to cultivate wholesome dharmas because you lack necessities, I shall now give you food, drink, clothing, bedding, and every other kind of necessity. Do not give rise to afflictions or unwholesome karma, but correctly cultivate wholesome dharmas such as generosity.

Subhuti! Abiding in the perfection of ethical discipline, those great bodhisattvas gather in various kinds of sentient beings according to their capacities. They cause the miserly to cultivate generosity and to have no attachment to their bodies, lives, or possessions.

They cause those who violate the precepts to cultivate ethical discipline, enabling them to undertake and earnestly practice the ten wholesome courses of karma and to abide in the discipline of moral restraint, neither breaking nor transgressing it, without defilement or admixture, and without grasping. They cause the angry to cultivate patience, so that even when insulted, abused, or harmed, their minds remain unchanged.

They cause the indolent to cultivate diligence and to practice wholesome dharmas as urgently as if extinguishing a fire upon their heads. They cause the distracted to cultivate meditative concentration. They cause the ignorant to cultivate wisdom.

They cause those who cling to dharmas to contemplate the emptiness of dharmas. They cause those who do not possess the thirty-seven factors of enlightenment to cultivate the factors of enlightenment. They cause those who cannot yet contemplate the Four Noble Truths to cultivate correct contemplation.

They cause those who do not possess the meditative absorptions, the immeasurables, or the formless concentrations to cultivate them. They cause those who do not possess the liberations, the spheres of mastery, and so forth, up to the totalities, to cultivate them. They cause those who have not attained the dharani gateways or the samadhi gateways to attain them swiftly.

They cause those who have not attained the gateways of liberation through emptiness, signlessness, and wishlessness to cultivate and realize them. They cause those who have not entered the bodhisattva grounds to advance toward and enter them, swiftly bringing them to perfection. They cause those who have not attained the five kinds of eyes or the six superknowledges gradually to cultivate and realize them.

They cause those who have not attained the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha gradually to cultivate and realize them. They cause those who have not attained the Dharma of never losing mindfulness or the nature of constant equanimity gradually to cultivate and realize them.

They cause those who have not attained the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects gradually to cultivate and realize them.

Subhuti! Abiding in the perfection of ethical discipline, those great bodhisattvas use skillful means to bring sentient beings to maturity. They may free them from suffering in the lower realms; cause them to attain the fruit of stream-enterer, once-returner, non-returner, or arhatship; cause them to attain the fruit of a pratyekabuddha; or cause them to attain the unsurpassed enlightenment they seek.

Subhuti! This is called great bodhisattvas cultivating the perfection of ethical discipline and using skillful means to bring sentient beings to maturity, freeing them from rebirth and death in the lower realms and enabling them, according to their capacities, to attain the nirvana of the three vehicles.

Subhuti! You should know that when great bodhisattvas cultivate the other four perfections and the other paths to great enlightenment, they likewise always employ skillful means and use all wholesome dharmas to bring sentient beings to maturity. They free them from rebirth and death in the lower realms; cause them to attain the tranquil and blissful enlightenment of the sravakas; cause them to attain the tranquil and blissful fruit of a pratyekabuddha; or cause them to attain the unsurpassed enlightenment they seek, thereby continually bringing benefit and happiness to all kinds of sentient beings throughout the future, without interruption.

LXXII. CHAPTER ON THE PURIFICATION AND ADORNMENT OF BUDDHA-LANDS

01

At that time, the Venerable Subhuti thought: What dharmas are called the path of a great bodhisattva, abiding in which great bodhisattvas constantly don the various kinds of armor of great merit and bring benefit and happiness to all sentient beings?

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

– Subhuti, you should know that the perfection of generosity is the path of a great bodhisattva; the perfections of pure discipline, patience, diligence, meditative concentration, and prajnaparamita are the path of a great bodhisattva. The four foundations of mindfulness are the path of a great bodhisattva; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and Noble Eightfold Path are the path of a great bodhisattva. The emptiness of the internal is the path of a great bodhisattva; the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are the path of a great bodhisattva. The Noble Truth of suffering is the path of a great bodhisattva; the Noble Truths of the origin, cessation, and path are the path of a great bodhisattva. The four meditative absorptions are the path of a great bodhisattva; the four immeasurables and four formless concentrations are the path of a great bodhisattva. The eight liberations are the path of a great bodhisattva; the eight spheres of mastery, nine successive concentrations, and ten totalities are the path of a great bodhisattva. All dharani gateways are the path of a great bodhisattva, and all samadhi gateways are the path of a great bodhisattva. The gateway of liberation through emptiness is the path of a great bodhisattva; the gateways of liberation through signlessness and wishlessness are the path of a great bodhisattva. The Stage of Great Joy is the path of a great bodhisattva; the Stages of Stainlessness, Radiance, Blazing Wisdom, Utmost Difficulty to Conquer, Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are the path of a great bodhisattva. The five kinds of eyes are the path of a great bodhisattva, and the six superknowledges are the path of a great bodhisattva. The Buddha's ten powers are the path of a great bodhisattva; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are the path of a great bodhisattva. The quality of never forgetting is the path of a great bodhisattva, and the nature of constant equanimity is the path of a great bodhisattva. The knowledge of all things is the path of a great bodhisattva; the knowledge of the aspects of the paths and the knowledge of all aspects are the path of a great bodhisattva.

Furthermore, Subhuti, in brief, all dharmas are the path of a great bodhisattva.

Subhuti, what do you think? Is there any dharma that great bodhisattvas should not study, and, without studying that dharma, can great bodhisattvas attain unsurpassed perfect enlightenment?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti, so it is! So it is! It is exactly as you say. Subhuti, there is certainly no dharma that great bodhisattvas should not study. If great bodhisattvas do not study that dharma, they can never attain their sought-for unsurpassed perfect enlightenment. Why? Subhuti, because if great bodhisattvas do not study all dharmas, they can never attain the knowledge of all-knowing wisdom.

The Venerable Subhuti again addressed the Buddha:

– World-Honored One, if the self-nature of all dharmas is empty, why do great bodhisattvas study all dharmas? Could it be that the World-Honored One creates conceptual proliferation regarding dharmas free from conceptual proliferation, saying that there are dharmas that are this dharma or that dharma and are thus such as they are: this is a worldly 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; this is the dharma of an ordinary person; this is the dharma of a stream-enterer; this is the dharma of a once-returner; this is the dharma of a non-returner; this is the dharma of an arhat; this is the dharma of a pratyekabuddha; this is the dharma of a bodhisattva; and this is the dharma of a Tathagata?

The Buddha said:

– Subhuti, so it is! So it is! It is exactly as you say. The self-nature of all existent dharmas is empty.

Subhuti, if the self-nature of all dharmas were not empty, great bodhisattvas would not be able to attain unsurpassed perfect enlightenment.

Subhuti, because the self-nature of all dharmas is empty, great bodhisattvas are able to attain unsurpassed perfect enlightenment.

Subhuti, as you asked: If the self-nature of all dharmas is empty, why do great bodhisattvas study all dharmas? Could it be that the World-Honored One creates conceptual proliferation regarding dharmas free from conceptual proliferation, saying that there are dharmas that are this dharma or that dharma and are thus such as they are: this is a worldly dharma; this is a supramundane dharma; and so forth, up to this is the dharma of a bodhisattva and this is the dharma of a Tathagata?

Subhuti, if sentient beings knew that the self-nature of all dharmas is empty, great bodhisattvas would not need to study all dharmas, attain unsurpassed perfect enlightenment, and establish and expound them for sentient beings. But, Subhuti, because sentient beings do not know that the self-nature of all dharmas is empty, great bodhisattvas study all dharmas, attain unsurpassed perfect enlightenment, and establish and expound them for sentient beings.

Subhuti! When great bodhisattvas first train in the bodhisattva path, they should carefully contemplate that the intrinsic nature of all dharmas is utterly ungraspable, and that attachment arises only through fabricated conjunction. They should think: “I should carefully contemplate that the intrinsic nature of all dharmas is ultimately empty and should not become attached to them.

That is, I should not become attached to form; I should not become attached to feeling, perception, formations, or consciousness. I should not become attached to the eye ayatana; I should not become attached to the ear, nose, tongue, body, or mind ayatana. I should not become attached to the form ayatana; I should not become attached to the sound, odor, taste, tangible object, or mental-object ayatana.

I should not become attached to the eye dhatu; I should not become attached to the ear, nose, tongue, body, or mind dhatu. I should not become attached to the form dhatu; I should not become attached to the sound, odor, taste, tangible object, or mental-object dhatu. I should not become attached to the eye-consciousness dhatu; I should not become attached to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

I should not become attached to eye-contact; I should not become attached to ear-, nose-, tongue-, body-, or mind-contact. I should not become attached to feelings arising with eye-contact as their condition; I should not become attached to feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition. I should not become attached to the earth dhatu; I should not become attached to the water, fire, wind, space, or consciousness dhatu.

I should not become attached to the causal condition; I should not become attached to the immediately preceding condition, the objective condition, or the dominant condition. I should not become attached to dharmas arising from conditions. I should not become attached to ignorance; I should not become attached to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress.

I should not become attached to the perfection of generosity; I should not become attached to the perfections of pure ethical discipline, patient acceptance, diligence, meditation, or prajnaparamita. I should not become attached to the emptiness of the internal;

I should not become attached to the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the intrinsic nature of nonexistence.

I should not become attached to the four foundations of mindfulness; I should not become attached to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path. I should not become attached to the Noble Truth of suffering; I should not become attached to the Noble Truths of the origin, cessation, or path. I should not become attached to the four meditative absorptions; I should not become attached to the four immeasurables or the four formless concentrations.

I should not become attached to the eight liberations; I should not become attached to the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality. I should not become attached to the dharani gateways; I should not become attached to the samadhi gateways. I should not become attached to the gateway of liberation through emptiness; I should not become attached to the gateways of liberation through signlessness or wishlessness.

I should not become attached to the Ground of Utmost Joy; I should not become attached to the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Direct Presence, the Far-Progressed Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground. I should not become attached to the five kinds of eyes; I should not become attached to the six superknowledges.

I should not become attached to the ten powers of a Buddha; I should not become attached to the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. I should not become attached to the Dharma of never forgetting; I should not become attached to the nature of constant equanimity. I should not become attached to the knowledge of all things; I should not become attached to the knowledge of the aspects of the path or the knowledge of all aspects.

I should not become attached to the fruit of stream-entry; I should not become attached to the fruit of once-returning, non-returning, arhatship, or the state of a pratyekabuddha. I should not become attached to any practice of great bodhisattvas. I should not become attached to the supreme perfect enlightenment of the Buddhas.” Why?

Because the intrinsic nature of all dharmas is empty, yet one should not become attached to the emptiness of intrinsic nature. Within emptiness, even the nature of emptiness is ungraspable; how much less could there be a nature of emptiness to which one might become attached?

Subhuti! When great bodhisattvas contemplate all dharmas in this way, although they do not become attached to the nature of any dharma, they constantly train in all dharmas without weariness.

Subhuti! Abiding in this training, that great bodhisattva contemplates the differing mental conduct of sentient beings. That is, the bodhisattva carefully examines where the minds of those sentient beings proceed. Having examined them closely, the bodhisattva knows in accordance with reality that their minds proceed only toward falsely apprehended objects. The bodhisattva then thinks: “Since their minds proceed toward falsely apprehended objects, it will certainly be difficult for me to bring them to liberation.”

Subhuti, after reflecting in this way, that great bodhisattva abides in prajnaparamita and, through skillful means, instructs and guides sentient beings: “All of you should now abandon false attachments, enter the true Dharma, and cultivate wholesome practices.” The great bodhisattva further says: “You should now practice the perfection of generosity; you will obtain the necessities of life and lack nothing, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the emptiness of the internal, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the four foundations of mindfulness, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the Noble Truth of suffering, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the Noble Truths of the origin of suffering, its cessation, and the path, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the four meditative absorptions, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the four immeasurables and the four formless concentrations, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the eight liberations, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the dharani gateways, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the samadhi gateways, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the gateway of liberation through emptiness, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the gateways of liberation through signlessness and wishlessness, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the Ground of Great Joy, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the five kinds of eyes, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the six superknowledges, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the ten powers of a Buddha, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the Dharma of never losing mindfulness, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the nature of constant equanimity, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the knowledge of all things, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the knowledge of all aspects of the paths and the knowledge of all aspects, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the fruit of stream-entry, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the fruits of once-returning, non-returning, and arhatship, and the attainment of a pratyekabuddha, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice all the practices of great bodhisattvas, but do not rely upon these and become arrogant.

Why? Because there is ultimately nothing real therein. You should now practice the attainment of supreme enlightenment, but do not rely upon this and become arrogant.

Why? Because there is ultimately nothing real therein.”

Subhuti, while abiding in prajnaparamita and employing skillful means, when that great bodhisattva instructs and guides sentient beings, the bodhisattva practices the path to enlightenment without attachment. Why? Because the nature of all dharmas should not be grasped. The grasper, the grasped, and the act of grasping are all devoid of self-nature, for the self-nature of all dharmas is emptiness.

Subhuti! When that great bodhisattva cultivates the path to enlightenment in this way, he abides in absolutely no dharma. Because he takes non-abiding as a skillful means, although he practices the prajnaparamita of generosity, he abides in absolutely nothing therein; although he practices the prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the emptiness of the internal, he abides in absolutely nothing therein;

although he practices the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of emptiness-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the four foundations of mindfulness, he abides in absolutely nothing therein; although he practices the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the Noble Truth of suffering, he abides in absolutely nothing therein; although he practices the Noble Truths of the origin of suffering, cessation, and the path, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the four meditative absorptions, he abides in absolutely nothing therein; although he practices the four immeasurables and the four formless concentrations, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the eight liberations, he abides in absolutely nothing therein; although he practices the eight spheres of mastery, the nine successive concentrations, and the ten totalities, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the dharani gateways, he abides in absolutely nothing therein; although he practices the samadhi gateways, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the gateway of liberation through emptiness, he abides in absolutely nothing therein; although he practices the gateways of liberation through signlessness and wishlessness, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the Ground of Great Joy, he abides in absolutely nothing therein; although he practices the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the five kinds of eyes, he abides in absolutely nothing therein; although he practices the six superknowledges, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the ten powers of a Buddha, he abides in absolutely nothing therein; although he practices the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the Dharma of never forgetting, he abides in absolutely nothing therein; although he practices the nature of perpetual equanimity, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the knowledge of all things, he abides in absolutely nothing therein; although he practices the knowledge of the aspects of the paths and the knowledge of all aspects, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices the fruit of stream-entry, he abides in absolutely nothing therein; although he practices the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty. Although he practices all the practices of a great bodhisattva, he abides in absolutely nothing therein; although he practices the unsurpassed perfect enlightenment of the Buddhas, he abides in absolutely nothing therein.

Why? Because their intrinsic nature, the practitioner, and the characteristics of the practice are all empty.

Subhuti! Although that great bodhisattva can attain the fruit of stream-entry, he does not abide in that fruit; although he can attain the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha, he does not abide in those fruits.

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

“Blessed One! For what reasons can that great bodhisattva attain the fruit of stream-entry yet not abide therein, and can attain the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha yet not abide therein?”

The Buddha said:

“Subhuti! For two reasons, although that great bodhisattva can attain the fruit of stream-entry, he does not abide therein; although he can attain the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha, he does not abide therein. What are these two reasons?

First, those fruits are utterly devoid of intrinsic nature, and neither one who abides nor that in which one abides can be apprehended. Second, he is not satisfied with those fruits and therefore does not abide in them. That is to say, that great bodhisattva constantly thinks: ‘I should certainly attain the fruit of stream-entry and should not fail to attain it, yet I should not abide therein.

I should certainly attain the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha and should not fail to attain them, yet I should not abide therein. Why? From the time I first aroused the aspiration to seek unsurpassed perfect enlightenment until now, I have never entertained any other thought, but have sought only unsurpassed perfect enlightenment.

Since I shall certainly realize unsurpassed perfect enlightenment, how could I abide midway in any other fruit?’

“Subhuti! From the time that great bodhisattva first arouses the aspiration until he enters the bodhisattva’s certainty of attaining the unconditioned, he never entertains any other thought, but seeks only unsurpassed perfect enlightenment.

“Subhuti! From the time that great bodhisattva attains the first ground until he attains the tenth ground, he never entertains any other thought, but seeks only unsurpassed perfect enlightenment.

“Subhuti! That great bodhisattva seeks only unsurpassed perfect enlightenment. At all times his mind remains undistracted, and whatever bodily, verbal, or mental karma he initiates accords with the mind of enlightenment.

“Subhuti! That great bodhisattva, abiding in the mind of enlightenment, sets forth upon the path to enlightenment and does not allow other objects to disturb his mind.”

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

“Blessed One! If all dharmas are unarisen, how does a great bodhisattva set forth upon the path to enlightenment?”

The Buddha said:

“Subhuti! So it is! So it is! All dharmas are unarisen. In this regard, how could those who neither act nor advance toward anything know that all dharmas are unarisen?”

The Venerable Subhuti again said to the Buddha:

“World-Honored One! Whether the Tathagata appears in the world or does not appear in the world, do not all dharmas, the Dharma realm, and the inherent nature of dharmas eternally abide?”

The Buddha said:

“Subhuti! So it is! So it is! Whether the Tathagata appears in the world or does not appear in the world, all dharmas, the Dharma realm, and the inherent nature of dharmas eternally abide. Yet sentient beings are unable to clearly understand that all dharmas, the Dharma realm, and the inherent nature of dharmas eternally abide. Great bodhisattvas, wishing to benefit them, therefore set forth upon the path to enlightenment. By means of the path to enlightenment, they rescue sentient beings and enable them to be forever liberated from the sufferings of birth and death.”

Then the Venerable Subhuti addressed the Buddha:

“World-Honored One! Do great bodhisattvas attain enlightenment by means of the path of arising?”

The Buddha said:

“No!”

“World-Honored One! Do they attain enlightenment by means of the path of non-arising?”

The Buddha said:

“No!”

“World-Honored One! Do they attain enlightenment by means of the path that both arises and does not arise?”

The Buddha said:

“No!”

“World-Honored One! Do they attain enlightenment by means of the path that neither arises nor does not arise?”

The Buddha said:

“No!”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! How do great bodhisattvas attain enlightenment?”

The Buddha said:

“Subhuti! Enlightenment is not attained by means of the path, nor is enlightenment attained by means of what is not the path. Why is this? Subhuti! Because enlightenment itself is the path, and the path itself is enlightenment.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! If enlightenment itself is the path and the path itself is enlightenment, have not all great bodhisattvas already attained the path to enlightenment, and ought they not already to have attained enlightenment? If so, why does the Tathagata, the Arhat, the Perfectly Enlightened One, teach them the thirty-two marks of a Great Person, the eighty minor characteristics, the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and immeasurable other Buddha qualities, causing them to cultivate and realize these?”

The Buddha said:

“Subhuti! What do you think? Would you say that the Buddha attains enlightenment?”

Subhuti replied:

“No, World-Honored One! No, Sugata! Why is this? World-Honored One! Because the Buddha himself is enlightenment and enlightenment itself is the Buddha. Therefore, one should not say that the Buddha attains enlightenment.”

The Buddha said:

“Subhuti! So it is! So it is! Yet regarding your question—whether all great bodhisattvas have not already attained the path to enlightenment and ought not already to have attained enlightenment—Subhuti, the great bodhisattvas have not yet perfected their cultivation of the path to enlightenment. How, then, could it be said that they have already attained enlightenment?

“Subhuti! When great bodhisattvas have perfected the paramitas of generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita; when they have perfected the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundary, the emptiness of dispersion, the emptiness of that which is without change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable,

the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence; when they have perfected 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 Noble Eightfold Path; when they have perfected the Noble Truth of suffering and the Noble Truths of its origin, cessation, and the path; when they have perfected the four meditative concentrations, the four immeasurables, and the four formless attainments; when they have perfected the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality;

when they have perfected the Dharma gateways of dharani and the Dharma gateways of samadhi; when they have perfected the liberation gateways of emptiness, signlessness, and wishlessness; when they have perfected the Ground of Great Joy, the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud; when they have perfected the five kinds of eyes and the six superknowledges;

when they have perfected the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; when they have perfected the thirty-two marks of a Great Person and the eighty minor characteristics; when they have perfected the quality of never forgetting and the nature of constant equanimity; when they have perfected the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; when they have perfected all the practices of great bodhisattvas; when they have perfected the contemplation of the twelve links of dependent origination in both forward and reverse order;

when they have perfected all the sovereign supernormal powers of bodhisattvas; when they have perfected superior shamatha and vipashyana; when they have perfected all the provisions of merit and wisdom; when they have perfected the maturation of sentient beings and the purification and adornment of Buddha lands; and when they have perfected the immeasurable, boundless, inconceivable, wondrous dharmas of all Buddhas—from that point onward, in uninterrupted succession, by means of wondrous wisdom conjoined with the vajra-like samadhi of a single instant, they forever eliminate all afflictions, the two cognitive obstructions, and the continuous flow of deeply ingrained habitual tendencies.

Having realized the fruit of unsurpassed awakening, they are then called Tathagatas, Arhats, Perfectly Enlightened Ones. They attain great sovereignty over all dharmas and bring benefit and happiness to all sentient beings until the end of the future.”

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! How do great bodhisattvas purify and adorn Buddha lands?”

The Buddha said:

“Subhuti! From the time great bodhisattvas first generate the aspiration until the ultimate attainment, they constantly purify the grossness of their own body, the grossness of their own speech, and the grossness of their own mind. They also purify the grossness of others’ bodies, the grossness of others’ speech, and the grossness of others’ minds. Because these great bodhisattvas purify the three kinds of grossness in themselves and others, they are able to purify and adorn the Buddha lands they seek.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! What constitutes the grossness of body, speech, and mind in great bodhisattvas?”

The Buddha said:

“Subhuti! Killing living beings, taking what has not been given, and engaging in sexual misconduct—such evil and unwholesome bodily actions are called the bodily grossness of great bodhisattvas. Speaking falsely, speaking divisively, speaking harshly, and speaking frivolously—such evil and unwholesome verbal actions are called the verbal grossness of great bodhisattvas. Covetousness, anger, and wrong views—such evil and unwholesome mental actions are called the mental grossness of great bodhisattvas.

“Furthermore, Subhuti! If the skandha of discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation of great bodhisattvas are not pure, these too are called grossness.

“Furthermore, Subhuti! If great bodhisattvas possess a miserly and covetous mind, a mind that transgresses discipline, an angry mind, an indolent mind, a distracted mind, or a mind of faulty wisdom, these too are called grossness.

“Furthermore, Subhuti! If great bodhisattvas remain 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 Noble Eightfold Path, this too is called grossness.

“Furthermore, Subhuti! If great bodhisattvas remain apart from the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundary, the emptiness of dispersion, the emptiness of that which is without change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence, this too is called grossness.

“Furthermore, Subhuti! If great bodhisattvas remain apart from the Noble Truth of suffering and the Noble Truths of its origin, cessation, and the path, this too is called grossness.”

Furthermore, Subhuti! If a great bodhisattva turns away from the four dhyanas, the four immeasurables, and the four formless attainments, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the dharani gateways and the samadhi gateways, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the gateways of liberation of emptiness, signlessness, and wishlessness, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the grounds of a great bodhisattva, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the five kinds of eyes and the six superknowledges, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the quality of never forgetting and the nature of constant equanimity, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva turns away from the practices of a great bodhisattva and the unsurpassed perfect enlightenment of all Buddhas, this is also called grossness.

Furthermore, Subhuti! If a great bodhisattva craves the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha, this is also called grossness.

Furthermore, Subhuti! To conceive a notion of form, or to conceive notions of feeling, perception, formations, or consciousness, is also called grossness; to conceive a notion of the eye ayatana, or to conceive notions of the ear, nose, tongue, body, or mind ayatana, is also called grossness; to conceive a notion of the form ayatana, or to conceive notions of the sound, odor, taste, tangible-object, or dharma ayatana, is also called grossness; to conceive a notion of the eye dhatu, or to conceive notions of the ear, nose, tongue, body, or mind dhatu, is also called grossness; to conceive a notion of the form dhatu, or to conceive notions of the sound, odor, taste, tangible-object, or dharma dhatu, is also called grossness;

to conceive a notion of the eye-consciousness dhatu, or to conceive notions of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu, is also called grossness; to conceive a notion of eye-contact, or to conceive notions of ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact, is also called grossness; to conceive a notion of the feelings arising with eye-contact as condition, or to conceive notions of the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as condition, is also called grossness; to conceive a notion of the earth dhatu, or to conceive notions of the water, fire, wind, space, or consciousness dhatu, is also called grossness;

to conceive a notion of the causal condition, or to conceive notions of the immediately antecedent condition, the objective condition, or the dominant condition, is also called grossness; to conceive a notion of dharmas arising from conditions is also called grossness; to conceive a notion of ignorance, or to conceive notions of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress, is also called grossness; to conceive a notion of the perfection of generosity, or to conceive notions of the perfections of pure ethical discipline, patience, diligence, dhyana, or prajnaparamita, is also called grossness;

to conceive a notion of the emptiness of the internal, or to conceive notions of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence, is also called grossness;

to conceive a notion of 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, or the eightfold noble path is also called grossness.

To conceive a notion of the Noble Truth of suffering, or to conceive notions of the Noble Truths of origin, cessation, or the path, is also called grossness; to conceive a notion of the four dhyanas, or to conceive notions of the four immeasurables or the four formless attainments, is also called grossness; to conceive a notion of the eight liberations, or to conceive notions of the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities, is also called grossness; to conceive a notion of the dharani gateways, or to conceive a notion of the samadhi gateways, is also called grossness; to conceive a notion of the gateway of liberation of emptiness, or to conceive notions of the gateways of liberation of signlessness or wishlessness, is also called grossness;

to conceive a notion of the Ground of Great Joy, or to conceive notions of the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground, is also called grossness; to conceive a notion of the five kinds of eyes, or to conceive a notion of the six superknowledges, is also called grossness; to conceive a notion of the ten powers of a Buddha, or to conceive notions of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, is also called grossness;

to conceive a notion of the thirty-two marks of a Great Being, or to conceive a notion of the eighty subsidiary characteristics, is also called grossness; to conceive a notion of the quality of never forgetting, or to conceive a notion of the nature of constant equanimity, is also called grossness; to conceive a notion of the knowledge of all things, or to conceive notions of the knowledge of the aspects of the paths or the knowledge of all aspects, is also called grossness; to conceive a notion of the fruit of stream-entry, or to conceive notions of the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha, is also called grossness;

to conceive a notion of all the practices of a great bodhisattva, or to conceive a notion of the unsurpassed perfect enlightenment of all Buddhas, is also called grossness; to conceive a notion of an ordinary person, or to conceive notions of a sravaka, a pratyekabuddha, a bodhisattva, or a Tathagata, is also called grossness; to conceive a notion of hell, or to conceive notions of animals, the realm of ghosts, devas, humans, males, or females, is also called grossness; to conceive notions of the Desire Realm, the Form Realm, or the Formless Realm; to conceive notions of the wholesome, the unwholesome, or the indeterminate; to conceive notions of the mundane or the supramundane; to conceive notions of the contaminated or the uncontaminated;

or to conceive notions of the conditioned or the unconditioned is also called grossness.

Subhuti! Such immeasurable and boundless varieties of attachment to dharmas, the false discriminations and bodily, verbal, and mental karma produced by beings, and the unworkable nature of those beings are all called grossness.

Subhuti! Having turned away from all the grossness described above, that great bodhisattva personally practices the perfection of generosity and also teaches others to practice the perfection of generosity. If sentient beings need food, the bodhisattva gives them food; if they need drink, gives them drink; if they need clothing, gives them clothing; if they need vehicles, gives them vehicles; if they need houses, gives them houses; if they need servants, gives them servants; if they need attendants, gives them attendants; if they need flowers and incense, gives them flowers and incense; if they need ornaments, gives them ornaments; if they need banners and canopies, gives them banners and canopies; if they need music, gives them music; if they need bedding, gives them bedding;

if they need lamps and torches, gives them lamps and torches; and if they need beds and seats, gives them beds and seats.

Whatever articles they may need, the bodhisattva gives them all at the appropriate time and place. As the bodhisattva personally acts, so the bodhisattva teaches others to act. Having practiced generosity in this way, the bodhisattva shares the roots of goodness equally with all sentient beings and dedicates them to the sought-for adornment and purification of Buddha-lands, so that this may swiftly be perfected and bring benefit and happiness to sentient beings.

Subhuti! That great bodhisattva himself practices the perfection of pure morality and also teaches others to practice the perfection of pure morality; himself practices the perfection of patience and also teaches others to practice the perfection of patience; himself practices the perfection of diligence and also teaches others to practice the perfection of diligence; himself practices the perfection of meditative concentration and also teaches others to practice the perfection of meditative concentration; himself practices the perfection of prajna and also teaches others to practice the perfection of prajna.

Having performed these deeds, that great bodhisattva shares those roots of virtue equally with all sentient beings and dedicates them toward what he seeks—the adornment and purification of a Buddha-land—so that this may swiftly be perfected for the benefit and happiness of sentient beings.

Fascicle 393

THE END